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AUTOBIOGRAPHY 


or 


EEY.  ABEL  C.  THOMAS: 


INCLUDING 


RECOLLECTIONS 


OP 


PERSONS,    INCIDENTS,    AND    PLACES. 


We  spend  our  years  as  a  tale  that  is  told. 


THIRD  THOUSAND. 

BOSTON: 
PUBLISHED  BY  J.  M.  USHER,  37  CORNHILL. 

1852. 


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Entered  according  to  Act  of  Congress,  in  the  yeaar  1852,  by 

ABEL  C.  THOMAS, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States  in  and  for  the  Eastern 

District  of  Pennsylvania. 


STEREOTYPED  BY  L.  JOENSOW  &  CO. 
PHTLADELPHIA. 


-^-ZJV^/^ 


5> 


>    §  PREFACE. 


This  Book  was  written  by  repeated  solicitation  of 
personal  friends,  whose  partiality  for  the  author  may 
have  biassed  their  judgment  in  regard  to  the  general 
interest  of  the  publication.  It  was  commenced  in  the 
early  part  of  November  last,  and  pleasantly  occupied 
such  winter-hours  as  could  be  spared  from  current 
duties. 

There  are  many  difficulties  in  writing  a  self-history, 
not  the  least  of  which  is  in  the  troublesome  Ego.  Even 
when  circumlocution  is  resorted  to  as  a  means  of  hiding 
him,  that  respectable  gentleman  insists  on  rising  up  as 
a  Saul  among  the  children  of  Israel,  even  though  it  be 
on  tip-toe  or  on  stilts.  He  has,  in  some  sort,  a  right 
to  be  seen  and  heard,  and  if  he  shall  unreasonably  ob- 
trude in  these  pages,  the  reader,  it  is  hoped,  will  chari- 
tably consider  the  infirmity  of  the  Ego  tribe. 

The  way-marks  of  youth  are  rarely  forgotten.  The 
order  and  dates  of  manhood-events  were  determined, 
partly  by  private  memoranda,  partly  by  the  minutes 
of  ecclesiastical  bodies,  and  partly  by  the  papers  with 
which  the  writer  has  been  connected,  editorially  or 
otherwise. 

Some  of  the  incidents  have  before  been  published,  a 
few  have  been  recalled  by  persons  acquainted  with  the 


4  PREFACE. 

facts,  others  have  been  revived  by  association,  but  chief 
reliance  has  been  placed  on  a  retentive  memory.  It  is 
not  pretended  that  the  precise  phraseology  has  been 

retained,  in  dialogue,  but  always  the  substance. 

The  book  is  not  a  journal,  but  a  sort  of  hop-step-and- 
jump  narrative.  It  is  not  a  chain,  but  a  succession  of 
seemingly  independent  links.  Every  inch  of  the  road 
has  been  travelled,  but  only  a  few  foot-prints  have  here 
been  registered.  Every  thought,  feeling,  and  fact  of 
the  journey  has  had  its  part  in  the  relations  of  cause 
and  effect,  but  only  the  prominent  incidents  have  here 
been  recorded. 

Many  passages  in  the  unwritten-diary  of  every  man, 
are  blotted  out  by  Time — even  many  which  might  be 
reviewed  with  profit.  The  evil  is  compensated  by  the 
erasm'e  of  many  paragraphs  which  w^ould  serve  no  use- 
ful pm^pose  in  the  perusal  of  remembrance.  Recollec- 
tions themselves  should  always  be  subject  to  prudent 
discrimination  when  types  are  in  prospect.  Let  good 
intentions  apologize  for  any  present  mis-judgment  in 
this  respect. 

The  choice  would  naturally  fall  on  incidents  which 
have  greatest  interest  with  the  author.  With  a  spirit 
naturally  gay,  and  a  disposition  to  join  the  circles  of 
consistent  good-humor,  he  could  readily  have  filled 
these  pages  with  general  instruction  and  amusement. 
He  preferred,  however,  to  indulge  largely  in  elucida- 
tion and  defence  of  those  trustful  views  of  the  Supreme 
Being  which  underlie,  embrace,  and  crown  all  Religion 
and  Morality.     The  book  would  not  be  a  faithful  por- 


PREFACE.  6 

traiture  of  the  man,  "were  it  not  distinctly  doctrinal, 
and  he  has  done  injustice  to  his  object  if  it  be  not  emi- 
nently practical. 

Undoubtedly  there  are  sections  in  a  merrier  vein 
than  may  be  agreeable  to  mono-maniacs  in  religion — 
such  j^ersons,  namely,  as  expect  a  clergyman  to  be  a 
loco-motive  Creed  or  Psalm.  The  writer  is  neither. 
It  would  grieve  him  to  give  offence  to  any  by  depart- 
ure from  the  standards  of  clerical  propriety,  but  it 
would  grieve  him  more  sorely  to  learn  that  the  mirror- 
symbol  of  his  biography  is  doubted. 

Few  localities  have  been  described  in  these  pages, 
partly  because  the  writer  possesses  small  facility  in 
that  line,  but  mostly  because  the  excitement  or  grati- 
fication of  local  interest  was  not  an  object.  Places, 
whenever  mentioned,  are  meant  to  be  subordinate  to 
the  incidents. 

Few  names  of  persons  have  been  entered  of  record. 
In  his  several  pastoral  locations,  a  large  number  of  ex- 
cellent people  laid  the  author  under  perpetual  obliga- 
tion by  uniform  kindness  and  love ;  and  in  the  wide 
range  of  his  missionary  service,  and  in  attending  As- 
sociations, Conventions,  and  the  like,  he  formed  many 
pleasing  acquaintances  and  friendships,  among  both 
the  ministry  and  the  laity.  Merely  a  register  of  names 
would  be  unsatisfactory,  and  any  acceptable  commen- 
tary of  character,  excepting  incidentally,  would  occupy 
more  space  than  could  reasonably  be  allowed.  He  hopes 
the  assurance  will  be  generously  accepted,  that  every 

once-familiar  face  is  in  the  portrait-gallery  of  his  me- 

1* 


b  PREFACE. 

mory.  On  nearly  all  of  them  he  looks  with  unmingled 
pleasure.     Only  a  few  have  been  turned  to  the  wall. 

It  will  be  observed  that  the  names  of  professional 
opponents,  generally,  have  been  withheld, — (sometimes 
perhaps  when  strict  justice  would  demand  their  inser- 
tion)— especially  when  the  incidents  would  presumably 
be  disagreeable  to  their  families  or  friends  in  the  nar- 
ration. There  are  cases  of  a  different  character,  in 
w^hich  the  mention  of  names  might  give  offence  without 
a  countervailing  advantage. 

The  author  has  written  much  in  his  day,  with  the  in- 
tention of  benefitting  children,  believers,  and  inquirers 
— also  somewhat  for  the  behoof  of  opponents.  He  feels 
entitled  to  some  gratification  on  this  score,  forasmuch 
as  he  has  received  little  else  for  the  use  of  his  pen. 

He  has  been  in  seventeen  States  of  the  Union,  and 
has  travelled  and  preached,  more  or  less  extensively, 
in  fifteen  of  them.  If  the  mission  to  which  he  is  now 
appointed  shall  be  prospered  in  the  way  of  health  and 
life,  he  may  publish  a  second  volume  of  auto-biography. 
In  any  event,  he  hopes  to  be  remembered  as  one  who 
meant  well,  and  who  was  always  grateful  for  the  gene- 
rosity of  his  friends.  A.  c.  T. 

Philadelphia,  Mat,  1852. 


CONTENTS  OF  CHAPTERS. 


INTRODUCTORY.— Abel  Thomas,  my  paternal  grand-father,  a 
Quaker  preacher  for  56  years — Some  account  of  him  and  of  his 
family — My  parents — Quaker  Marriage  Certificate,  and  Witnesses 
— My  maternal  grand-parents  —  Maiden-creek  valley — Quaker 
Meeting-house — Family  Memoranda. 

CHAPTER  I.— Date  of  citizenship— Our  Family  Bible— Flood  in 
York — Old  Joe  Wren — The  higher  law  and  the  lower  law — My 
school-days — Discipline — Crossing  the  River — Usherdom  in  Lan- 
caster— Studies  Medicine — Lampeter  Quaker  Meeting — William 
Webb's  Farm — '  The  young  Doctor'  becomes  a  Pedagogue — Pine 
Barrens — My  *  wig-wam' — Its  advantages — '  Barring  Out' — Robt. 
Hammersly — Universalism  first  heard  of — The  Parting — Removes 
to  Marietta — Acquaintance  with  A.  B.  Grosh — Teaches  School — 
Becomes  a  Universalist — Is  opposed  by  sectarism — Becomes  a 
Printer — The  Devil  seen  in  my  eyes — Is  a  journeyman-printer  in 
Philadelphia  —  Universalist  churches  —  Quaker  crisis  —  Thomas 
Wetherill — Penn's  Elm — Franklin's  Grave — Returns  to  Lancaster 
— Determines  to  become  a  Preacher — My  father's  desire — My  own 
expectation — The  Deacon's  opinion. 

CHAPTER  II. —Preaches  in  Philadelphia— New  Brunswick— Stock 
of  sermons — '  Poor  preach  poor  pay' — Quaker  prejudice — Question 
of  salary — Factotum  in  New-York — My  privileges — The  old  ser- 
pent in  Masonic  Hall — Preaches  in  Lancaster  and  Marietta — Con- 
troversy— Ye  shall  die  in  your  sins — Complacency  and  Compassion 
— Tempted  of  the  Devil — Ague  and  a  hot  sermon — Visits  interior 
New- York — Elias  Hicks — My  enemy  pursues  me — We  part  com- 
pany— Grand-st.  church — Hard  times  and  pleasant  memories — 
Rev.  T.  J.  Sawyer — I  settle  in  Philadelphia — Lorenzo  Dow — Geo. 
Rogers — Preaches  in  Theatre,  Market  House  and  Woods — My  mo- 
ther's views — Suffering  and  Punishment — Innocence  and  Right- 
eousness— Subordinate  Issues — Love  of  God — Distinctive  Univer- 
salism— Unitarian  Mohammedanism — Distinctive  Christianity — 
A  modal  Trinity — Dr.  George  De  Benneville — Remarkable  history 
— First  Universalist  preacher  in  America. 

7 


8  CONTENTS    OF   CHAPTERS. 

CHAPTER  III.— Preaches  in  Quaker  Meeting— Called  to  account 
— Special  inspiration — Is  '  dealt  with'  by  the  Quakers — Member- 
ship discontinued — Not  a  hireling — Brown  clothes — Ordinances 
— Music — Discussion  in  Easton — A  Pagan  Christian — Visits  Bos- 
ton— Hears  Hosea  Ballou — Preaches  in  Ballou's  church — Sketch 
of  the  sermon — Visits  Hartford — Adding  one  word — Judgment 
after  death — Eternal  death — Bible  and  candles  taken  away — 
House  stoned  in  Columbia — Preaches  on  the  tow-path  of  the 
Canal — Presbyterian  divine  in  a  pet — Visits  Potter's  Meeting- 
House — Relics  —  Pre-emption  proffered  gratis — Visits  Northern 
Pennsylvania — Miss  Julia  H.  Kinney — Rev.  Geo.  Rogers — Lacka- 
wanna Gulf — A  Methodist  clergyman  with  horns — He  pushes  hard 
at  the  Quakers — And  at  the  Universalists — Finds  his  mistake — 
*If  Universalism  be  true,  what  is  the  use  of  preaching  it?' — A 
crazy  objection. 

CHAPTER  IV.— Questions  without  Answers— Trouble  in  the  Dutch 
Reformed  Camp — Preaching  all  night  to  a  clergyman  in  Easton — 
Sheep  and  goats — Everlasting  destruction — Date  of  judgment — 
Attacked  by  a  clergyman  in  Easton  Court  House — Preaching  in 
an  orchard — A  time  of  it  in  Lancaster — Preaches  in  the  Allen- 
town  Market  House — Sketch  of  the  sermon — Denounced  as  an 
Infidel — Rev.  Savilion  TV.  Fuller — Delineation  of  his  character — 
*  Ely  and  Thomas  Discussion' — Dr.  Ely's  dream — And  its  counter- 
part— His  Atheistical  colleague  renounces  Universalism ! — Utility 
of  Endless  Punishment  considered — The  saint  at  the  Wissahicon 
— Funeral  of  a  suicide — Suicide  considered — Case  of  Judas — 
Sceptic  Evangelism — Abner  Kneeland — Conversation  with  him — 
Grove  Meeting — Close  of  the  year. 

CHAPTER  v.— Judgment  in  Eternity— Day  of  Probation  — Two 
sorts  of  Judgment — Conversation  with  a  partisan  spy  —  Free 
Agency — Warp  and  Woof — Dialogue — Arminio-Calvinism  —  Rev. 
Albert  Barnes,  and  no  ray  of  light — Jubilee  in  Hell — Tour  in  New- 
England — Lowell — Lynn — Quakerism — Wentworth — Rev.  John  G. 
Adams — Spiritual  Union — Papist  hope  and  Protestant  un-hope — 
Deerfield — Visit  to  Maine — Jubilee  session  in  Hartford — Rev.  S. 
R.  Smith's  sermon — Rev.  Russell  Streetei- — Winchester's  Grave — 
-  Leigh  Hunt — Discussion  with  Rev.  Wm.  L.  McCalla — Anecdotes — 
Singular  freak  of  a  Universalist  Minister — Death  of  Bishop  White 
— Episcopal  lady  and  the  new  birth — "If  there  is  not  an  endless 
hell,  there  ought  to  be"— Hanging  and  Damning  privately — Dr. 
George  De  Benneville. 


CONTENTS    OF    CHAPTERS.  9 

CHAPTER  VI. — Relief  season — Blossom  and  bloom — Niagara  Falls 
— Sermon  on  Table  Rock — Lewiston  bee-liouse — The  'near  wheel- 
horse' — Ohio  River — *  Very  low  bridge' — Getting  up  in  the  world 
by  steam— Going  down  by  gravity — Canonical  black-board — Me- 
thodist and  Presbyterian — Both  right  and  both  wrong — Presby- 
terian Force-pump — '  He  that  believeth  not  shall  be  damned ' — 
Change  after  death — A  consistent  Universalist — Voyage  by  Sloop 
— Visionaries — Faith  and  Sight — Religious  Tests — An  inconsist- 
ent Quaker — A  consistent  Roman  Catholic — Judges  Grosh  and 
Galbraith — A  Discussion  in  Baltimore — My  room-mate — Clerical 
gloom — Journey  of  Life — Scenes  in  Mt.  Auburn — Voyage  to  Long 
Island — A  bachelor's  '  Snakeology' — Geo.  Combe — Hymns  of  Zion 
— Contest  of  Reason  and  Feeling — My  first  extemporaneous  ser- 
mon— Can  these  dry  bones  live  ? — I  depart  from  Philadelphia. 

CHAPTER  VIL— Settlement  in  Lowell— My  Society— City  Hall— 
Burning  up  of  the  world— The  theory  considered— Second  coming 
of  Christ — Bible  metaphors — Visit  to  Pennsylvania — Death  of 
Rev.  S.  W.  Fuller — Questions  without  Answers — Congregational 
Creed — Death  of  my  father — 'Lowell  Offering' — Its  origin  and 
history— Thanksgiving  Day—'  Star  of  Bethlehem'—'  Both  sides' 
— 'What  a  get-off!' — Visit  to  New-Hampshire — Wentworth  — 
'  Your  pulse  is  calm' — Rumney — Temperance  Agency,  and  a  long 
visage— Rev.  M.  H.  Smith— His  history— The  Smith  War— Dis- 
cussion with  Rev.  Luther  Lee — Knappism — Maltreatment  of  my 
wife — Change  of  heart — Universalism  in  death — Chaplain  of  a 
Regiment — Visit  to  the  Shakers — Sons  of  the  prophets — Depart- 
ure from  Lowell. 

CHAPTER  VIII.— Rambles  in  Pennsylvania— Schuylkill  Valley— 
Maiden-creek — Good  girls  and  sour  vinegar — Pottsville — Down 
into  a  coal-mine — Settlement  in  Brooklyn — Sun-shine  and  Shadow 
—  Marriage — Journey  to  Fort  Ann — Snow-bound  in  returning — 
Visit  to  Lake  Otsego — New  church  dedicated  in  Brooklyn — Dr. 
Ely's  reported  conversion  —  Dr.  Coxe's  fermentation — 'One  of 
their  gang' — Modification  of  endless  misery — Thanksgiving  Day 
— Journey  to  Lowell — Five  miles  of  ice — Journey  to  the  West — 
Ohio  River — '  Orthodox  oaths' — Cincinnati — A  Vivid  Experience 
— Miami  valley — Alone  in  Louisville  church — '  Father  of  Waters' 
— '  The  Grave  Yard' — Prairie-country — Lewistown,  Pa. — Sermon 
by  moonlight — Devil's  doctrine — Discussion  in  a  grove — Rich  man 
in  hell — God  out  of  Christ— Cincinnati — Departure  from  Brooklyn 
— An  escort  of  love. 


10  CONTENTS    OF    CHAPTERS. 

CHAPTER  IX. — Settlement  in  Cincinnati — Our  own  home — Accli- 
mation— My  neighbor  Gurlej — Rev.  E.  M.  Pingree — Rev.  I.  D. 
Williamson — Two  chances — Mine  own  opinion  of  myself — Ohio 
Convention — The  journey — Thunder  and  Lightning — Fanaticism 
and  Enthusiasm — The  Doomed  Wolf — Death  of  Rev.  Geo.  Rogers 
— My  mother's  visit — Miami  Association — '  Prepare  thy  chariot' 
— My  mother's  decease — Ten  days  in  the  country — Negro  Sermon 
in  a  log-cabin — Mr.  Gurley's  farm — Pastoral  relation  dissolved — 
My  successor — Settlers  in  the  green  woods — Farewell  to  the  West 
— Passage  to  Pittsburg — Steamboat  race — Hard  a-ground — Moun- 
tain benediction — Pottsville — Visit  to  New-England — My  printer- 
craft — City  of  Reading — An  *  eclipse'  sermon — Retrospection. 

CHAPTER  X. — Re-settlement  in  Philadelphia — Changes  and  Me- 
mories— '  The  old  oak' — Dials — Visit  to  Pine  Barrens — Scenes  of 
recognition — My  'wig-wam'  —  Rev.  A.  B.  Grosh — Callowhill-st. 
Church — Visit  to  northern  Pennsylvania — Beauteous  spring-time 
— My  opinion  of  city-preachers — '  Meeting  of  the  Water.s' — '  The 
Narrows' — Lycoming  valley — Rock  Run — Death  of  Rev.  James  M. 
Cook — Papal  Controversy — Domestic  Bereavement — '  Lord,  bless 
my  brothers' — Susquehanna  county — Seneca  Lake — Niagara  Falls 
— Rochester — An  incident  of  '37 — Epistle  to  Rev.  Hosea  Ballou — 
Matin  and  Vesper  Bells — General  Convention  —  Universalism — 
*  Don't  look  into  the  Bible' — The  unpardonable  sin — Visit  to  Ira- 
nistan — Mission  to  England. 


AUTO -BIO  GRAPH!  OF  A.C.T. 


INTRODUCTORY. 


Abel  Thomas,  my  paternal  grand- father,  a  Quaker  preacher  for  56 
years — Some  account  of  him  and  of  his  family — My  parents — 
Quaker  Marriage  Certificate,  and  Witnesses — My  maternal  grand- 
parents— Maiden-creek  valley — Quaker  Meeting-house. 

Abel  Thomas,  my  paternal  grand-father,  was  a 
distinguished  Minister  in  the  Society  of  Friends, 
called  Quakers.  I  remember  having  seen  him  once, 
and  only  once.  I  was  a  small  lad,  yet  his  short, 
thick-set  figure — his  penetrating  yet  kindly  dark  eyes 
— his  solemnly-cheerful  countenance — his  plain  gar- 
ments, in  both  material  and  cut — his  broad-brimmed 
hat,  which  he  constantly  wore,  in  winter  to  keep  his 
bald  head  warm,  and  in  summer  to  screen  it  from  the 
flies — the  string  which  he  alternately  twisted  and 
untwisted,  as  he  walked  up  and  down  the  room  in 
deep  thought, — how  distinctly  are  these  characteristics 
of  our  good  grand-father  daguerreotyped  upon  my 
memory !  The  ^  bull's  eye  watch'  which  he  carried 
from  his  youth  upward,  will  not  soon  be  forgotten,  for 
it  is  in  my  possession,  an  heir-loom  in  the  family. 

He  may  certainly  be  pronounced  a   distinguished 

Minister  in  the  Society  of  Friends.     He  commenced 

his  testimony,  in  that  capacity,  about  the  year  1760, 

11 


12  ABEL   THOMAS 

being  then  very  little  past  his  majority,  and  continued 
in  the  same  honorable  relation  until  his  decease  in 
1816 — a  period  of  56  years. 

During  the  first  twenty  years  of  his  ministry,  he 
had  ''  visited  the  Meetings  of  Friends  generally,  from 
Nova  Scotia  to  Georgia,  and  many  of  them  several 
times  over."  And  so  he  continued  throughout  his 
life,  preaching  all  over  the  land,  the  radius  of  the 
circle  shortening  as  he  approached  the  end  of  his 
course.  At  the  date  of  his  death,  he  had  undoubtedly 
traveled  more  extensively  as  a  Preacher,  and  had  been 
heard  by  a  larger  number  of  people,  and  was  more 
generally  known,  than  any  other  Minister  in  that 
connexion.  I  have  traveled  much,  myself,  during  the 
past  twenty-five  years,  and  have  been  treated  with 
peculiar  regard  by  many  venerable  Quakers,  in 
widely-separated  districts,  on  account  of  their  per- 
sonal remembrance  of  Abel  Thomas.  And  numerous 
anecdotes,  and  pleasing  and  instructive  incidents  in 
his  life,  have  been  related  to  me  by  those  who  knew 
him  w^ell,  and  loved  him. 

These  relations  were  not  complimentary  to  me. 
On  the  contrary,  I  have  often  been  questioned,  in 
the  most  kindly  way,  as  to  what  my  grand-father 
would  say  to  me,  if  he  were  now  living,  and  knew  me 
to  be  a  Universalist  ?  To  which  I  have  replied,  that 
if  he  were  now  living  he  would  be  a  Universalist  him- 
self! The  inference  is  hardly  logical,  but  the  answer 
was  about  as  sensible  as  the  question. 

In  the  extensive  journeyings  of  the  elder  Abel, 
much  privation  was  patiently  endured  for  conscience 
sake.  .  He  was  deeply  attached  to  his  family,  and 
nothing  but  sternest  conviction  of  duty  impelled  him 
to  missionary  service.     Sometimes   he    resisted    <  the 


AND    HIS    HISTORY.  13 

spirit's  call,'  but  home  was  always  shrouded  in  dark- 
ness thereby,  and  obedience  was  the  only  means  of 
bringing  himself  again  into  the  light. 

On  several  occasions  he  was  in  imminent  peril 
during  the  War  of  the  Revolution.  In  1778  he  was 
taken  prisoner  in  the  vicinity  of  New  York,  and  sent 
under  guard  to  Princeton  for  trial,  on  a  charge  of 
treason,  as  he  expressed  it,  though  probably  on  the 
accusation  of  being  a  spy  in  the  garb  of  a  Quaker. 
His  defence  (which  is  on  record)  is  a  plain  straight- 
forward narrative,  bearing  the  truthfulness  of  honest 
sincerity.  It  proved  so  satisfactory  that  the  Council 
of  Safety,  William  Livingston,  President,  granted  him 
as  comprehensive  a  Pass  as  he  desired. 

In  1781  he  was  repeatedly  a  prisoner  in  the  Caro- 
linas  and  Georgia,  and  would  not,  on  any  occasion, 
accept  freedom  with  the  condition  of  turning  back. 
He  was  on  his  Master's  business,  he  said,  and  dared 
not  return  until  he  had  finished  it.  Ultimately  his 
case  came  to  the  knowledge  of  Gen.  Greene,  who 
had  himself  been  a  Quaker.  The  Pass  of  that  dis- 
tinguished officer,  saved  the  persevering  Preacher 
from  farther  annoyance  and  peril,  so  far  as  the 
American  Army  was  concerned.  He  seems  to  have 
kept  out  of  the  way  of  the  British  forces. 

Let  me  not  pursue  his  history.  Persons  who  heard 
him  preach  very  frequently,  affirm  that  he  was  uni- 
formly instructive  in  his  discourses — which  is  more 
than  can  lawfully  be  said  of  his  grandson.  He  was 
undoubtedly  a  man  of  sound  understanding,  and  of  as 
sincere  a  heart  as  ever  throbbed.  I  think  he  was 
deceived  in  supposing  that  the  Lord  had  specially 
enjoined  him  to  be  absent  from  his  family,  so  large  a 
portion  of  his  life — but  that  he  conscientiously  obeyed 


14  ABEL   THOMAS 

what  he  deemed  the  orderings  of  the  Supreme  Being, 
no  one  could  doubt  who  had  knowledge  of  the  man. 

Unless  the  j^articular  above-mentioned  be  an  excep- 
tion, he  was  not  superstitious.  Being  asked  by  one 
of  his  sons  whether  he  believed  in  a  personal  devil,  he 
replied,  that  he  deemed  it  most  judicious  to  quote  the 
Scriptures  as  he  found  them — that  it  was  his  business 
rather  to  lead  men  into  practical  righteousness,  than 
to  dispute  about  things  which  he  did  not  understand. 

Being  charged  by  a  Presbyterian  clergyman  with 
breaking  the  Sabbath,  by  allowing  his  workmen  to 
take  care  of  a  hay-crop  on  first-day,  there  being 
apprehensions  of  a  storm,  he  replied  that  every-day 
was  the  Lord's  day  with  him.  "What  special  use 
dost  thou  make  of  one  day  in  seven  ?"  said  he,  in  con- 
tinuing the  conversation. 

"We  meet  on  the  Sabbath,"  was  the  answer,  "to 
worship  God  and  seek  the  pardon  of  our  sins." 

"  Our  people  also  love  to  worship  the  Lord  on  an 
appointed  day  of  rest  for  man  and  beast,"  responded 
the  Quaker  ;  "  but  we  seek  to  be  always  in  a  worshipful 
frame  of  mind.  If  thou  shouldst  depart  on  seventh- 
day  night, — wouldst  thou  not  be  a  week  in  arrears?" 

He  thus  expressed  the  rational  sentiment  that  Re- 
ligion is  a  perpetual  concern,  and  he  was  accustomed 
to  illustrate  the  thought  by  declaring  that  '  the  Lord 
is  on  his  judgment-seat  at  all  times.'  Consciousness 
of  divine  presence  imparted  proverbial  cheerfulness  to 
his  manner,  and  no  one  passage  of  the  Scriptures  was 
more  thoroughly  exemplified  in  his  history  than  this : 
« He  hath  showed  thee,  0  man,  what  is  good ;  and 
what  doth  the  Lord  require  of  thee  but  to  do  justly, 
and  to  love  mercy,  and  to  walk  humbly  with  thy 
God?'     Micahvi.8. 


AND    HIS    FAMILY.  15 

His  life  was  indeed  a  commentary  on  the  text.  It 
was  a  life  of  that  true  worship  which  is  both  a  hymn 
and  a  sacrifice.  A  Hymn  that  reaches  the  ear  of 
the  Lord  of  Sabaoth  while  the  anthem  of  the  great 
cathedral  goes  away  into  silence.  A  Sacrifice,  ac- 
cepted when  the  cattle  on  a  thousand  hills  have  been 
burned  to  ashes,  the  smoke  thereof  going  up  as  an 
abomination  in  the  sight  of  God. 

Abel  Thomas  was  twice  married.  The  second  wife, 
Ellen  Roberts,  from  whom  my  lineage  is  recorded, 
was  a  woman  of  much  determination  and  management 
— both  of  which  qualities  were  needed  in  a  mother 
whose  husband  was  so  frequently  absent  from  home. 
She  survived  him  several  years,  and  is  afi'ectionately 
associated  with  my  later-boyhood  recollections.  How 
kindly  she  spoke  to  us  all,  always — how  concerned  she 
was  for  our  comfort — and  what  a  perpetual  knitter  she 
was !  Her  undimmed  eyes  seemed  not  to  be  of  service  in 
the  operation,  the  copartnership  of  fingers  and  needles 
being  all-sufiicient  for  the  purpose.  Nor  w^as  sight 
needed  in  her  pilgrimage-journeying,  for  she  walked 
by  the  habitual  vision  of  faith,  and  passed  happily 
through  the  dark  valley  to  the  land  of  light. 

Two  daughters  by  the  first  marriage,  and  four  sons 
and  one  daughter  by  the  second,  constituted  the  family 
of  Abel  Thomas.  The  second  of  the  sons,  Abner 
Thomas,  married  Esther  Worrall.  They  had  three 
sons  and  four  daughters — myself  being  the  third  in 
the  series  of  seven. 

—  Few  persons  outside  of  the  Quaker  connexion, 
have  ever  seen  a  Quaker  Certificate  of  Marriage.  As 
a  matter  of  curiosity,  I  present  the  following.  It  is  a 
verhatiin  copy  of  the  original  document. 


IG 


MARRIAGE    CERTIFICATE. 


NAMES    OF    WITNESSES.  17 


•4-3 

g 


H 


00 

03 


T^ 


>^ 


^       o^  "^  !l! 


^       Cb  02  ^  H  O  H  CC  02  i-q  H?  h^  <^  02  w  ^? 


a  B,    s  9  g  H  w  H         S 


N       ^--5CZ2l-5a2<1<^l-502a2P02^-^^l-:,l-5P^ 


18  MY  mother's  parents. 

What  here  occupies  two  pages  in  print,  is  on  an  open 
sheet  in  the  manuscript — an  admirable  specimen  of 
round,  distinct  penmanship.  The  names  of  witnesses 
which  occur  twice,  represent  different  persons  of  the 
same  stock. 

How  rapidly  the  fashion  of  the  world  passeth  away ! 
Here  are  the  names,  we  may  say,  of  the  entire  Quaker 
settlement  of  Maiden-creek  in  1803,  together  with  two 
or  three  visiters.  The  old  were  there,  and  have  long 
since  departed.  The  young  were  there,  full  of  the 
life  which  is  expressed  in  the  joys,  and  hopes,  and 
loves  of  the  youthful.  Those  groups,  as  overflowing 
with  merriment  as  the  presence  of  the  staid  elders 
w^ould  allow,  were  soon  scattered  in  pursuit  of  business 
or  pleasure :  shortly  they  were  diminished,  and  still 
further  diminished,  in  numbers — and  only  four  or  five 
of  the  entire  wedding-gathering  remain  on  the  face  of 
the  earth ! 

The  first  two  names  in  the  right  hand  column,  by 
custom  and  courtesy,  were  the  parents  of  the  bride. 
They  resided  in  Windsor  township,  close  to  the  line 
of  Maiden-creek.  I  remember  them,  distinctly  and 
gratefully.  Grand-father  Worrall's  once  tall  and 
straight  figure  was  bent,  and  the  hands  that  had 
been  so  ingenious  in  the  construction  of  all  sorts  of 
useful  things,  in  wood  and  metal,  grasped  only  the 
staff  which  sustained  him  in  personal  inspection  of  his 
farm.  Yet  his  eye,  as  black  as  jet,  and  sparkling, 
denoted  the  acuteness  of  the  mind  that  looked  out 
of  those  windows  in  his  head. 

i'  Men  will  yet  travel  rapidly  over  the  land  without 
horses,"  said  he,  more  than  thirty  years  ago ;  and  the 
neighbors  declared  that  George  Worrall  was  becoming 
crazy !     It  was  but  a  fancy  of  his.     He  had  no  plan 


MAIDEN-CREEK   VALLEY.  19 

to  propose,  no  means  to  specify.  He  was  not  a  reader 
of  books  of  science,  nor  did  many  papers  reach  his 
dwelling.  But  he  felt  assured  that  what  had  been 
done  on  the  water,  would  yet  be  done  on  the  land. 

^'  Can  thee  tell  me,"  said  he  to  me  one  day,  very 
near  to  the  close  of  his  life,  and  a  helpless  invalid  in 
his  bed  ;  ^'  Can  thee  tell  me  how  far  up  in  the  air  it  is, 
at  midnight,  where  the  rays  of  the  sun  meet?" 

I  could  not  tell  him  then^  though  in  my  early  man- 
hood— and  I  could  not  tell  him  noiv ;  but  his  spirit 
shortly  passed  the  point  of  convergence,  far  into  the 
glories  of  eternal  day. 

His  companion  had  preceded  him,  several  years. 
In  visible  presence,  she  was  one  of  your  hale,  motherly 
women,  who  are  never  so  well  pleased  as  when  they 
can  do  something  for  the  well  or  the  sick,  especially 
the  latter.  There  were  few  flowers  in  her  garden — 
she  had  not  time  to  attend  to  them, — but  balm,  and 
thyme,  and  sweet  marjoram,  and  the  mints,  and  other 
medicinal  herbs,  were  there  in  abundance ;  and  dried 
bunches  of  them  were  always  dependent  from  the 
rafters  in  the  great  open  garret— at  the  service  of 
whomsoever  should  need  them.  Her  larder  also  was 
as  full  and  as  open  as  her  heart,  to  minister  to  the 
necessities  of  the  poor. 

And  so  she  joyously  filled  her  mission  in  the  house- 
hold, and  in  the  neighborhood,  and  in  the  solemn 
Quaker  meeting,  until,  like  Enoch,  she  ''  was  not,  for 
God  took  her." 

That  ancient  Quaker  neighborhood — how  it  has  been 
broken  up  since  the  earliest  of  my  own  recollections  ! 
By  removals  of  families  to  the  west,  and  by  removals 
to  ^'a  better  country,"  many  of  the  noble  farms  have 
changed  hands,  and  are  changing — the  Germans  being 


20  QUAKER    MEETING-HOUSE. 

mainly  the  purchasers.  I  cannot  avoid  regretting  thia 
supplanting  operation  in  Maiden-creek  valley.  There 
stands  the  stone  Meeting-House  in  which  my  parents 
were  married ;  in  the  ground  adjoining,  they  were 
buried ;  and  it  is  a  saddening  reflection  that  the 
olden  associations  of  the  Quaker  neighborhood  are 
being  broken  up. 

Married — Buried  !  There  is  but  a  dash  between 
those  words,  as  here  printed — yet  how  much  of  life's 
alternations  was  crowded  into  the  intervening  space 
of  time  !  Surely,  ^  we  spend  our  years  as  a  tale  that 
is  told.'     Let  me  tell  mine. 


FAMILY  MEMORANDA. 

Abel  Thomas  died  in  Monallen,  Adams  county,  Pa.,  16th  of  3d 
month,  1816.  A  brief  Memoir  of  his  life  was  published  in  Philadel- 
phia in  1818,  and  re-printed  in  London  in  1824. — Ellen  Thomas 
died  on  the  3d  of  9th  month,  1828. 

George  Worrall  died  in  Windsor  Township,  Berks  county.  Pa., 
31st  of  3d  month,  1832. — Deborah  Worrall  died  on  the  30th  of 
the  8th  month,  1825. 

Children  of  Abel  Thomas  by  his  first  marriage :  Rebecca  mar- 
ried George  Allison — Lydia  married  Daniel  Richards.  Children 
of  Abel  and  Ellen  Thomas  :  Rachel  married  William  Wright — 
Jacob — Abneb — Eli — Joseph  R. 

Children  of  George  and  Deborah  Worrall:  Esther,  my  mother 
— Deborah,  married  Abraham  Brown — Hannah,  married  Thomas 
Lee — Sarah,  married  Isaac  Wiley — Rebecca,  married  Charles  Lee 
— George,  died  young — Ann,  married  J.  Thompson — Elizabeth, 
married  Daniel  Lee. 

Children  of  Abneb  and  Esther  Thomas  :  Ellen,  married  Benja- 
min Walton — George  W. — Abel  C. — Amanda  R.,  married  Mordecai 
jjQQ — William  R. — Sarah  Ann,  married  Joshua  Lee — Eliza  Jane, 
married  George  W.  Lee.  These  Lees  are  the  sons  of  Thomas  Lee, 
above  named,  the  eldest  of  them  by  a  former  marriage.  At  the 
date  of  present  writing,  (1852,)  my  four  sisters  and  younger  brother 
reside  in  West  Fallowfield,  Chester  County,  and  my  elder  brother  in 
Lewistown,  Mifflin  County,  Pa. 


DATE   OF   CITIZENSHIP.  21 


CHAPTER  I. 

Date  of  citizenship — Our  Family  Bible — Flood  in  York — Old  Joe 
Wren — The  higher  law  and  the  lower  law — My  school-days — Dis- 
cipline— Crossing  the  River — Usherdom  in  Lancaster — Studies 
Medicine — Lampeter  Quaker  Meeting — William  Webb's  Farm — 
'  The  young  Doctor'  becomes  a  Pedagogue — Pine  Barrens — Bar- 
ring Out — Universalism  first  heard  of — Removes  to  Marietta — 
Acquaintance  with  A.  B.  Grosh — Teaches  School — Becomes  a 
Universalist — Is  opposed  by  sectarism — Becomes  a  Printer — The 
Devil  seen  in  my  eyes — Is  a  journeyman-printer  in  Philadelphia 
— Universalist  churches — Quaker  crisis — Thos.  Wetherill — Penn's 
Elm — Franklin's  Grave — Returns  to  Lancaster — Determines  to 
become  a  Preacher — The  Deacon's  opinion. 

My  advent  to  citizenship  in  this  world  was  in  Exeter 
township,  Berks  county,  Pennsylvania,  July  11,  1807. 
The  date  is  set  down  as  the  11th  of  the  7th  month,  in 
the  records  of  our  Family  Bible — an  olden  book  which 
was  much  damaged  in  what  is  yet  spoken  of  in  York, 
Pa.,  as  the  Great  Flood.  This  was  in  1817 — one  of 
the  memorable  periods,  in  that  region,  of  the  '  Seven- 
teen Year  Locusts.' 

Every  man  has  recollections  of  his  earliest  life  which, 
though  pleasing  to  himself,  would  be  little  interesting 
to  others.  In  the  present  case,  let  me  compromise 
with  the  reader — he  allowing  me  to  mention  a  few  in- 
cidents, and  I  guaranteeing  to  save  him  the  necessity 
of  skipping  the  many. 

—  The  creek  called  Codorus  runs  through  the 
borough  of  York,  to  which  place  my  father  had 
removed  in  1811.  We  lived  on  the  western  side  of 
the  stream — the  eastern  and  western  portions  of  the 
town  being  connected  by  a  massive  stone-bridge.  At 
this  point  the  creek  flowed  northward  at  right  angles 


22  FLOOD    IN   YORK. 

with  the  street,  but  a  fourth  or  a  third  of  a  mile  above, 
it  came  round  in  a  rapid  curve  from  the  south-west. 
The  portion  of  the  town-plot  thus  nearly  half-embraced, 
was  somewhat  low,  the  land  beginning  to  rise  at  about 
200  yards  from  the  bridge,  following  the  main  street 
westward. 

There  had  been  a  heavy  rain.  I  remember  it  well, 
for  I  was  thoroughly  drenched  in  going  home  from 
school  at  noon.  The  creek  was  swollen  to  the  utmost 
capacity  of  its  banks  ;  drift-wood,  stacks  of  hay  afloat, 
&c.,  choked  at  the  bridge  ;  mill-dams,  two  or  three 
miles  distant,  broke  away,  and  the  wild  current  spread 
on  every  hand.  Especially  was  there  overflow  and 
wreck  on  the  western  side  of  the  creek.  Our  dwelling 
was  in  the  midst  of  it.  Father' was  absent  from  home 
on  the  eastern  side,  and  knew  not  of  the  difficulty 
until  it  was  too  late  to  cross.  0  how  distinctly  I 
remember  my  mother  and  her  children  escaping  just 
in  time  to  the  higher  ground,  by  wading  through  the 
rapidly-rising  waters ! 

This  was  about  the  gathering  of  dusk.  What  a 
night  was  the  one  that  soon  set  in !  People  collected 
shavings,  and  light  wood,  and  all  the  tar-barrels  within 
reach,  and  kept  up  great  bon-fires,  to  give  light  and 
encouragement  to  the  many  families  who  did  not  think 
of  leavinor  their  houses  until  it  was  too  late.  And  still 
the  whirling,  rushing,  moaning  flood  increased,  until 
that  awful  midnight. 

The  scene  was  tersely  described  by  old  Joe  Wren. 
He  was  a  little  old  man,  a  bachelor,  of  vigorous  con- 
stitution, who  had  been  a  sailor,  and  was  now  knitting 
nets  for  a  living.  He  occupied  a  one-story  stone 
building,  free  of  rent,  and  the  neighbors  were  all  kind 
to  him,   notwithstanding  he  was  frequently  drunk — 


OLD    JOE   WREN.  23 

not  noisily  so,  for  he  was  a  man  of  very  few  words — 
but  sadly  so,  for  either  a  young  man  or  an  old. 

On  the  day  of  the  great  rain,  old  Joe  seems  to  have 
taken  his  grog  unusually  strong,  for  before  the  middle 
of  the  afternoon,  he  was  fast  asleep  in  a  neighbor's 
garret.  The  basement  of  the  house  was  of  brick,  the 
upper  part  of  framed-timber.  It  was  situated  in  the 
deeply-flooded  part  of  the  town,  a  fierce  current  setting 
directly  toward  it  from  an  open  lot  on  the  southern 
side  of  the  street.  The  upper  part  of  the  building 
floated  away,  and  presently  was  driven  into  an  eddy, 
and  lodged  on  a  stout  apple  tree.  As  it  parted  from 
the  lower  section,  the  proprietor  and  his  wife,  a  highly 
respectable  couple  past  the  meridian  of  life,  were 
drowned.  Old  Joe  was  fast  asleep  in  the  garret, 
perched  on  the  tree  ! 

About  midnight,  the  waters  began  to  subside,  and 
by  day-dawn  the  Codorus  was  within  its  banks.  Up 
the  street  old  Joe  waded  through  the  deep  mud,  to 
reach  his  home  on  the  higher  ground.  His  adventure 
was  related  in  few  words.  He  said  he  was  awakened 
in  the  night  by  a  roaring,  rushing  noise ;  and  looking 
out  at  the  trap-door  in  the  roof,  he  saw  great  fires 
and  great  waters.  Not  understanding  what  it  meant, 
he  concluded  to  lie  down  again,  and  sleep  till  dawn. 

Alas  !  twenty-three  persons  (if  I  rightly  remember) 
never  saw  the  day-light  who  had  seen  the  sun-set  of 
yester-eve.  Several  houses  were  destroyed.  Even 
when  the  buildings  stood  firm,  there  was  wreck  and 
ruin  to  furniture  within.  This  was  the  case  with  our 
dwelling.  Little  of  any  value  was  saved  entire,  on  the 
main  floor.  The  Family  Bible  was  lying  in  the  muddy 
slime  and  water,  its  binding  perished  and  its  leaves 
saturated  and  sullied.     But  its  associations  were  too 


21  OUR   FAMILY   BIBLE. 

sacred,  in  our  view,  to  abandon  it  thus ;  and  so,  with 
patient  nicety  of  labor,  it  was  restored  and  rebound. 

Even  after  the  lapse  of  thirty-five  years,  I  cannot 
hear  the  creaking  of  a  tavern-sign  in  the  wind,  with- 
out revival  of  the  scenes  of  that  terrible  night,  and 
the  desolation  visible  the  next  day.  There  was  a 
tavern  five  or  six  doors  east  of  our  house,  and  the 
creaking  of  the  sign,  as  it  swayed  to  and  fro  on  its 
hinges,  has  been  fastened  in  my  mind  as  the  symbol 
of  all  things  bleak  and  lonely  and  sad. 

The  first  use  made  of  that  Family  Bible,  after  its 
restoration,  was  at  the  dedication  of  the  Bethel  African 
Church,  and  we  prize  it  the  more  on  that  account, 
because  the  circumstances  expressed  our  father's  in- 
dependence of  character.  Clerical  aid  was  denied  to 
the  church,  on  the  score  that  it  had  no  connexion  with 
sectarism,  and  tAvo  Quakers,  my  father  being  spokes- 
man, attended  and  dedicated  the  building  to  the  wor- 
ship of  Crod  over  all. 

His  interest  in  the  colored  people  w^as  no  new  thing. 
His  early  manhood  was  spent  in  a  county  bordering 
on  Maryland,  and  fugitives  from  slavery  were  some- 
times traced  to  the  neighborhood,  for  the  usual  pur- 
pose. On  one  occasion,  the  young  Quakers  (among 
whom  my  father  was  distinguished  for  strength  and 
activity)  were  congregated  for  customary  gymnastics, 
and  a  stout  negro  rushed  by  at  full  speed,  followed  by 
a  constable  in  full  chase. 

"  Abner  Thomas,"  said  the  latter,  "I  command  you 
in  the  name  of  the  Law  to  pursue  and  aid  me  in  the 
capture  of  that  absconded  slave  !" 

Here  was  a  difiiculty — '  the  higher  law'  and  <  the 
lower  law'  being  in  decided  conflict.  To  be  tossed  on 
the  horn  of  the  latter,  would  be  uncomfortable — to  be 


A   QUAKER   RUSE.  25 

goaded  by  the  other  would  be  a  serious  business — and 
so  the  dilemma  was  avoided  by  a  between-position. 
He  ran,  as  commanded,  without  any  reservation  as  to 
Jioio  fast  he  should  run,  his  reputation  in  that  line 
being  established — and  soon  outstripped  the  constable, 
his  own  companions  being  in  the  wake. 

The  worst  of  it  was,  that  a  few  more  leaps  would 
place  the  terrified  fugitive  in  the  grasp  of  '  the  lower 
law'  by  proxy — and  so,  in  obedience  to  ^the  higher 
law,'  the  pursuer  providentially  tripped  at  a  root,  and 
fell !  The  pursued  party  was  out  of  sight  in  an 
adjoining  woods  ere  the  rear  of  the  chase  closed  up  to 
the  prostrate  foreman,  and  much  sympathy  was  excited 
by  his  symptoms  of  suffering. 

It  was  a  ruse  which  some  may  condemn  in  theory, 
but  it  is  doubtful  whether  there  is  a  man  of  any  soul 
in  the  Commonwealth  who  would  not  seek,  in  some 
such  way,  to  avoid  both  the  whip  of  the  law  and  the 
scourge  of  conscience. — 

My  school-days  in  York  had  nothing  to  distinguish 
them.  Like  many  other  boys,  I  sometimes  got  a 
whipping  that  I  did  not  deserve,  and  sometimes  de- 
served a  whipping  that  I  did  not  get.  The  cases  of 
escape  did  not  seem  to  off-set  the  cases  of  injustice, 
and  I  remember  having  silently  vowed  to  thresh  the 
master  sorely  when  I  became  a  man.  He  had  smitten 
me  so  severely  on  my  right  hand  with  a  ferrule,  that 
my  fingers  were  benumbed  for  hours — and  that  too  for 
a  slight  breach  of  order ;  and  when  next  I  was  called 
to  the  judgment-seat,  he  bade  me  bring  my  fingers  and 
thumb  into  a  group,  so  that  he  might  smite  me  on  their 
ends!  Silently  refusing  to  obey,  he  grabbed  at  me, 
but  I  escaped  into  the  street,  and  shortly  'reported 
progress'   at   home,   begging    '  permission   not   to   sit 

3 


26  MY   SCHOOL-DAYS. 

again.'  Never  before  had  I  seen  mj  father  wroth— 
not  expressed  in  angry  words,  but  in  that  form  of 
solemn  indis^nation  which  even  a  child  can  understand. 
He  visited  the  Teacher  in  'the  cool  of  the  day,'  and 
the  pupil  who  resumed  his  seat  the  next  morning,  was 
not  rebuked  for  the  flight  of  yesterday. 

Another  evil  was  visible  to  me  in  those  early  school- 
years — an  evil  which  might  be  expressed  by  a  crossing 
of  the  Teacher's  wrists  when  he  pronounced  a  blessing. 
Personally  I  had  no  cause  of  complaint,  for  a  liberal 
share  of  the  benediction  fell  undeservedly  to  my  lot — 
but  its  unphilosophy  is  worthy  a  few  paragraphs  of 
illustration.  Even  in  this  age  of  reformed  school- 
instruction  and  discipline,  it  is  often  visible.  The 
same  lessons  are  given  to  children  of  unequal  natural 
capabilities,  with  the  implied  conviction  that  what  one 
can  do,  can  as  easily  be  done  by  another,  with  equal 
diligence  ;  and  if  the  accompanying  expectation  be  not 
realized,  scourging,  or  some  ignominious  privation,  is 
administered  to  him  who  is  lacking — whereas  in  every 
thing  that  is  really  meritorious,  he  may  be  the  wor- 
thiest pupil  in  the  class. 

I  see  the  same  wrong — perhaps  of  ignorance — in 
many  departments  of  society,  and  in  some  families. 
Thanks,  however,  to  the  labors  of  Combe,  and  many 
others,  the  evil  is  diminishing,  and  will  sometime  be 
utterly  abolished. 

If  the  reform  shall  reach  the  Churches,  it  will  be 
well.  There  is  many  a  Pulpit  Ignoramus  who  treats 
mankind  as  though  they  were  all  precisely  alike  in 
their  mental  and  moral  organization — constitutionally, 
I  mean, — and  who  announces  heaven  as  the  inheritance 
of  those  who  are  convinced  and  converted  by  his  in- 
structions, and  hell  as  the  portion  of  those  who  are  not. 


^•EED    OF    REFORM.  27 

Undoubtedly  there  is  difference  in  the  degree  of 
merit  of  anv  two  men ;  but  I  question  whether  there 
is  a  thousandth  part  of  the  difference  between  the 
worst  man  on  earth  and  the  best,  when  viewed  by  the 
eye  of  Omniscience,  as  when  viewed  by  the  most 
searching  human  vision. 

One  child  is  born  of  parents  who  are  constitutionally, 
(or  at  all  events,  habitually)  vicious.  His  natural  bias, 
his  associations,  the  examples  placed  before  him,  and 
the  precepts  thus  made  legible,  all  operate  to  make 
him  what  he  is  in  the  meridian  of  life,  a  gross  criminal. 
— Another  child  is  born  and  trained  under  entirely 
different  circumstances,  and  at  mid-life  he  is  renowned 
for  his  vii'tues. 

Anv  theology  which  shall  seek  to  reform  and  redeem 
the  former,  (possibly  by  the  aorencv  of  the  latter,  and 
of  a  Being  better  than  he — possibly  by  a  course  of 
painful  discipline.)  must  meet  the  approval  of  both 
principle  and  expediency  :  any  theology  that  abandons 
him  to  perpetual  blindness  and  misery,  is  an  abomi- 
nation in  the  sight  of  both  justice  and  charity. 

In  the  spring  of  1818,  my  father  (who  had  been 
eno-aged  in  the  manufactui'ing  of  edge-tools  during  the 
late  War)  removed  to  Lancaster,  Pa.,  having  made 
arrangements  to  resume  the  vocation  of  his  earlv  man- 
hood,  namely,  teaching  a  school.  The  distance  was 
2-4  miles,  and  we  must  needs  cross  the  Susquehanna 
River,  at  Columbia,  by  means  of  a  bridge.  It  was 
nearly  one  mile  and  a  fourth  in  length,  and  had  two 
passage-ways,  to  accommodate  people  traveling  in 
opposite  directions.  The  structure  rested  on  many 
stone  pillars,  firmly  built  on  the  rocky  bed  of  the 
River,  and  was  covered  in  and  enclosed  on  both  sides 


28  CROSSING   THE   RIVER. 

from  end  to  end,  there  being  occasional  openings  for 
light  and  ventilation. 

Mj  father  had  me  by  the  hand,  the  carriage  and 
wagons  being  a  short  space  in  the  rear.  After  enter- 
ing the  bridge  from  the  western  side,  there  was  a 
gentle  descent  for  a  few  yards,  and  then  the  floor  was 
level  the  whole  distance.  On  looking  straight  ahead, 
I  saw  at  the  other  end,  a  hole  that  seemed  to  be  no 
larger  than  my  fist ;  and  I  was  troubled  to  know  how 
we  should  get  through  it. 

^'Father,"  said  I,  ''how  in  the  world  shall  we  ever 
get  through  that  little  hole?" 

He  laughed  at  my  dijfficulty,  and  said  he  had  no 
doubt  that  we  should  find  a  way  of  getting  through  it 
in  due  time. 

As  we  journeyed  along,  the  opening  seemed  to  grow 
larger  and  larger,  and  by  and  bye  we  passed  through 
an  arch  as  large  as  the  one  we  had  entered  at  the 
other  end  of  the  bridge.  It  was  only  because  of  the 
distance,  that  the  arch  appeared  so  small. 

This  incident,  very  trivial  in  itself,  has  ever  been 
of  great  service  to  me ;  and  if  Franklin  was  more 
than  pardoned  for  his  story  (and  accompanying  moral) 
of  buying  a  whistle,  a  person  of  less  consequence  may 
be  excused  for  briefly  moralizing  on  crossing  the  river. 

Whenever  a  difficulty  in  the  future  has  presented 
itself  to  my  vision,  the  incident  of  passing  that  bridge 
has  been  recalled,  and  my  father's  encouragement  has 
given  me  hope  of  finding  a  way  to  get  through  it 
in  due  time.  The  thought  is  associated  with  religious 
trust.  "  Fear  thou  not,  for  I  am  with  thee ;  be  thou 
not  dismayed,  for  I  am  thy  God.  I  will  strengthen 
thee,  yea,  I  will  help  thee,"  saith  the  Lord;  and  the 
believing  soul  confidently  responds,  "Though  I  walk 


USHER   AND    STUDENT.  29 

through  the  valley  of  the  shadow  of  death,  I  will  fear 
no  evil,  for  Thou  art  with  me :  Thy  rod  and  Thy  staif, 
they  comfort  me." 

The  moral  of  that  bridge-crossing  was  needed  in 
Lancaster.  A  spacious  room  had  been  secured  for 
the  school,  in  the  old  Quaker  Meeting-house.  The 
building  stood  back  from  the  street,  on  rising  ground, 
and  the  large  well-shaded  lot  was  an  admirable  play- 
ground. The  location  could  not  be  equalled  any- 
where in  the  city,  but  the  new-comer  was  unknown, 
excepting  to  a  few — he  was  not  disposed  to  make 
large  pretensions,  but  simply  announced  his  purpose, 
and  waited  for  scholars.  Only  five  appeared  on  the 
first  day !  Confessedly,  the  opening  was  rather  small 
for  a  large  family  to  pass  through.  It  gradually 
widened,  and  ere  long  the  school-room  was  crowded. 

When  I  was  about  12  years  of  age,  I  was  exalted  to 
the  station  of  Usher,  in  the  branches  of  Grammar 
and  Arithmetic ;  and  about  one  year  afterward,  was 
transferred  to  the  office  of  Dr.  Samuel  Humes,  as  a 
compounder  of  simples  and  student  of  medicine. 
'  Anatomy'  was  at  first  as  dry  as  the  skeleton  in  the 
closet,  but  became  more  interesting  as  knowledge 
increased  of  how  wonderfully  and  fearfully  we  are 
made.  Materia  Medica  was  not  tedious,  but  Chemis- 
try was  attractive  from  the  beginning,  perhaps  because 
it  enabled  me  to  play  pranks  upon  my  fellows  with 
explosive  compounds. 

Meanwhile  my  father  was  himself  a  student  in 
earnest,  but  not  so  as  to  neglect  his  school.  How 
diligent  he  was,  no  one  knew  so  well  as  myself.  He 
had  the  encouragement  and  enjoyed  the  personal 
friendship  of  the  most  distinguished  men  of  Lancaster, 
both  in  the  medical  profession  and  out  of  it. 

3* 


Q 


0  QUAKER   MEETING. 


—  Our  Lancaster  experience  of  the  kind  of  religious 
*7orship  we  preferred,  was  small.  There  had  formerly 
been  a  Society  of  Friends  in  the  city,  but  during  the 
Revolutionary  "War  their  fine  large  meeting-house  had 
been  despoiled  by  a  section  of  the  army — Dragoons,  I 
believe — and  the  peaceful  Quakers  all  remoted. 

A  few  times  in  the  course  of  a  year,  a  carriage  was 
hired  to  convey  the  family  to  Lampeter,  a  settlement 
of  Friends  about  7  miles  east.  More  frequently,  father 
and  the  elder  children  would  walk — more  frequently 
still,  the  children  went  alone — sometimes  to  and  fro 
the  same  day,  but  generally  we  went  on  Seventh-day 
afternoon  and  returned  on  First-day  evening. 

It  may  as  well  be  acknowledged,  for  it  will  naturally 
be  inferred,  that  my  elder  brother  and  myself  thought 
more  of  the  social  visit  than  we  did  of  the  religious 
meeting.  I  will  not  speak  for  the  girls,  but  am  sus- 
picious that  they  were  not  widely  different,  in  that 
respect.  We  were  uniformly  welcomed  ajid  affec- 
tionately treated  by  the  families  of  Friends,  and 
never  returned  to  Lancaster  without  seasonable  pre- 
sents for  those  who  remained  at  home. 

Hannah  Gibbons  and  Sarah  Parry  were  the  princi- 
pal speakers  in  meeting.  They  were  among  the  ex- 
cellent of  the  earth,  well-educated,  and  impressive  in 
their  delivery.  Both  of  them  long  since  joined  the 
congregation  above.  So  also  have  nearly  all  the 
venerable  worthies  of  that  day. 

How  distinctly  I  remember  them  !  John  Ferree 
sat  at  'the  head  of  the  meeting.'  He  was  far 
advanced  in  life,  and  mostly  sat  with  his  eyes  closed. 
How  we  boys,  on  the  back  bench  by  the  south  window, 
watched  to  ascertain  whether  he  was  asleep  !  how  wo 
waited  for  his  movement  to  dissolve  the  assembly,  by 


WILLIAM  Webb's  farm.  31 

<  shaking  hands'  with  the  elder  who  sat  next  to  him  ! 
how  we  noted  the  shadow  approaching  the  mark  we 
had  made  on  the  window-sill ! 

Our  visits  were  less  frequent  at  Lampeter  than  at 
the  farm  of  William  Webb,  a  mile  east  of  Lancaster. 
He  was  a  widower,  without  children — of  the  Dr. 
Franklin  tjpe  of  economy.  He  was  nevertheless 
generous,  in  granting  us  access  to  fruits  in  their 
season,  both  for  home-gratification  and  present  con- 
sumption. Usually,  however,  he  made  the  pre-con- 
dition with  me,  that  I  should  solve  some  specified 
problem  in  Arithmetic  or  Geometry. 

This  was  done  in  his  spacious  kitchen.  It  was  kept 
as  neat  as  wax  by  his  matronly  house-keeper.  How  I 
remember  the  tall  old  clock  in  the  corner,  with  its 
solemn  pendulum — none  of  your  modern  rattle-brained 
ticking  of  time  away,  as  if  by  a  high-pressure-steam 
clock,  but  a  slowly-moving  pendulum,  marking  the 
solemn  march  of  time.  On  the  rug,  slept  the  fat 
brown  dog — and  by  his  side  the  tortoise-shell  cat. 
Brightly-burnished  brass  and  tin  utensils  were  on  the 
wall ;  and  on  the  table,  Poor  Richard's  Almanac,  an 
antiquated  ink-horn,  and  a  turkey-quill  pen.  In  the 
straight-backed,  slat-bottomed  arm-chair,  sat  William 
Webb.  How  distinctly  every  thing  is  before  me  when 
I  shut  my  eyes  ! 

—  Meanwhile,  my  father's  studies  occupied  his 
attention,  without  any  relaxation.  His  opportunities 
for  acquiring  the  experience  of  practice  were  sin- 
gularly great.  His  tutor  was  Physician  to  the  Hos- 
pital, Aims-House,  and  Jail — and  there,  nearly  every 
form  of  disease  was  presented  for  medical  treatment. 
The  Lord  forgive  me  for  my  aversion  to  acting  even 
as   Apothecary   in    the   midst   of    so    much   pitiable 


32  SOME   EXPERIENCE. 

humanity !  Especially  may  the  Lord  pardon  the 
ignorance  of  that  day,  as  exemplified  in  confining 
lunatics  in  gloomy  cells  ! 

In  1822,  my  father  established  himself  in  the  Prac- 
tice of  Medicine  at  Elizabeth-town,  in  the  north- 
westerly part  of  Lancaster  county.  Established  him- 
self— for  though  high  testimonials  introduced  him  to 
leading  citizens  of  that  region,  he  was  established 
only  by  eminent  success  in  the  medical  profession. 
It  was  a  country  practice  mainly — ^the  average  di- 
ameter of  his  circle  being  fully  twelve  miles.  Very 
laborious  it  was,  as  any  one  acquainted  with  the 
Conewago  hills  will  testify.  Yet  he  was  a  man  of 
vigorous  constitution,  and  stood  more  travel,  by  day 
and  by  night,  than  suited  the  comfortable  condition 
of  two  good  horses. 

My  own  cognomen  throughout  that  country,  was 
t'  the  young  Doctor."  Small  claim  had  I  to  any 
such  title,  and  it  grew  « smaller  by  degrees  and 
beautifully  less'  from  month  to  month.  It  was  a 
pleasurable  duty  to  obey  orders  with  alacrity,  in  the 
preparation  of  medicines,  and  in  such  other  ways  as  I 
could  relieve  my  indefatigable  father — but  my  feelings 
were  not  in  a  profession  which,  as  I  had  many  proofs, 
so  severely  tried  his  sympathies.  Often  did  I  know 
him  walk  the  floor  of  his  office  during  the  night- 
watches,  intermitted  only  by  hourly  visits  to  a  village- 
patient  whose  disease  was  approximating  its  crisis. 
No  temptation  of  fame  or  fortune  could  induce  me 
to  persist  in  a  study  which  would  involve  me  in 
similar  tribulation ;  and  I  told  him  very  plainly  that 
I  wished  to  be  at  something  else. 

He  tried  to  shake  my  purpose,  by  reminding  me  of 
the   knowledge   already  acquired  as  a  foundation — 


A   PEDAGOGUE.  33 

spirred  me  with  hints  of  my  adaptation  to  the  pro- 
fession— addressed  me  on  the  usefulness  and  respecta- 
bility of  the  vocation, — but  all  would  not  serve  his 
design.     I  wished  to  be  at  something  else. 

"What  does  thee  propose  to  do?"  he  inquired. 

"I  will  teach  school,"  said  I. 

<^  Does  thee  remember  that  thee  is  only  seventeen  ? 
And  does  thee  hope  to  be  employed,  a  mere  boy,  as  a 
Teacher  ?"  was  his  interrogative  rejoinder. 

"Suffer  me  to  try  it,"  was  my  answer;  and  I  did 
try  it,  by  letter  to  an  uncle  in  York  coimty,  who 
applied  for  a  neighboring  school  in  my  behalf.  En- 
couragement being  given,  behold  "the  young  doctor" 
traveling  south-west,  on  foot,  with  a  staff  in  one  hand, 
a  bundle  in  the  other,  a  little  money  in  his  pocket, 
and  a  confident  heart,  to  seek  his  fortune  as  a 
Pedagogue ! 

The  distance  was  little  more  than  20  miles.  At  the 
end  of  the  first  six,  there  was  an  insignificant  village 
called  "Hard-Scrabble!"  most  significant  of  my 
coming  experience ;  but,  crossing  the  Susquehanna  at 
that  point,  directly  below  the  Conewago  Falls,  I 
entered  "York  Haven,"  which  sounded  more  aus- 
piciously. Thence  to  my  uncle's  house  the  road  was 
merrily  passed.  A  cordial  welcome  awaited  me 
among  my  kindred — but  the  Trustees  were  to  be 
visited  to-morrow,  and  the  issue  was  not  certain. 

A  mile  or  so  brought  a  cousin  and  myself  to  the 
honest  yeomen,  of  German  extraction,  who  controlled 
the  log  school-house,  as  to  its  occupancy.  Of  course, 
the  applicant  for  favorable  consideration  put  on  as 
much  of  the  man  as  possible,  but  his  beardless  chin 
was  clearly  against  any  large  pretensions  in  that  way. 

"You  look  rather  young,  to  take  charge  of  a  school 


34  PINE   BARRENS. 

of  our  big,  rough  boys,"  said  one  of  the  Trustees — 
evidently  a  good-hearted  man  of  middle  age. 

«<No  matter  how  big  and  rough  they  are,"  was  my 
reply ;  "  there  is  a  better  way  than  to  be  rough  with 
rough  boys.  I  hope  they  will  all  be  my  friends  very 
soon." 

The  answer  seemed  to  hit,  and  there  only  remained 
the  question  of  my  competency  as  a  Teacher. 

"What  can  you  teach?"  said  the  spokesman. 

<'  Spelling,  Reading,  Writing,  Grammar,  Arithmetic, 
and  Trigonometry,  including  Surveying.  I  am  ready 
for  examination,"  was  my  answer. 

Whether  it  was  the  matter  of  this  reply,  or  the  con- 
fidence of  the  manner,  which  decided  the  case  in  my 
favor,  it  is  certain  that  a  verbal  diploma  was  forthwith 
granted  me  as  ''Master"  of  whomsoever  could  be 
attracted  to  the  Log  School-House  in  the  Pine  Barrens 
of  York,  at  the  enormous  compensation  of  One  Dollar 
and  Fifty  cents  per  quarter  for  each  scholar  ! 

The  locality  indicated  must  not  be  literally  con- 
strued by  its  popular  name.  It  had  indeed  been 
covered  with  pines,  and  patches  of  forest  yet  remained 
— but  the  space  that  had  been  cleared  was  not  a  bar- 
ren waste.  It  yielded  fair  remuneration  for  culture, 
and  was  susceptible  of  permanent  improvement.  One 
of  the  finest  apple  orchards  I  ever  saw,  was  on  the 
farm  adjoining  the  school  premises,  and  humble 
though  comfortable  buildings  were  not  farther  apart 
than  is  usual  in  a  farming  section. 

The  distance  from  York,  by  the  Baltimore  turn- 
pike, was  three  miles,  the  school-house  being  twenty 
rods  or  so  from  the  main  line  of  travel,  on  a  bye- 
road.  My  "wigwam"  (as  we  called  it)  was  substan- 
tially built  of  hewn  logs,  and  situated  precisely  on  the 


LOG    SCHOOL-HOUSE.  35 

Bcargin  of  the  road,  so  that  the  children  should  not 
take  an  unnecessary  step,  as  in  passing,  namely, 
through  a  front  yard.  There  were  no  shade-trees 
around  or  near  it,  and  therefore  no  temptation  for  the 
scholars  to  lounge  out  of  doors,  in  a  hot  summer's 
day,  even  at  intermission.  There  were  no  fruit  trees, 
excepting  one  old  reprobate  of  the  apple  species, 
which  ought  to  have  been  cut  down — because  there 
was  danger  the  youngsters  would  eat  the  green  fruit 
to  their  damage,  or  break  their  own  limbs  by  at- 
tempting gymnastics  on  the  limbs  of  the  tree. 

Equal  thoughtfulness  was  displayed  in  the  interior. 
The  continuous  desks,  consisting  of  an  inclining  board 
with  a  narrow  strip  of  level  at  the  upper  edge,  were 
fastened  to  the  wall  around  three  sides  of  the  building, 
— one  of  the  advantages  being,  that  the  Teacher,  who 
sat  at  a  flat  table  on  the  open  side  of  the  square,  could 
see  the  scholars  without  their  seeing  him,  forasmuch 
as  their  faces  were  toward  the  wall. 

These  arrangements,  outside  and  in,  were  not 
peculiar  to  the  attractive  centre  of  the  Pine  Barrens. 
In  many  parts  of  these  Christian  Commonwealths, 
there  are  similar  bake-oven  illustrations  of  how  a  con- 
siderate people  attend  to  the  science  of  school-house 
economy.  They  bear  general  analogy  to  the  custom 
(in  former  times  at  least)  of  devoting  the  poorest  and 
least  valuable  corner  of  land  in  the  neighborhood,  to 
the  purposes  of  burial — the  ends  accomplished  being, 
negatively,  that  no  fruitful  farm-land  was  abstracted 
from  a  living  use — and  positively,  that  the  living 
might  have  such  desolate  associations  of  death,  as  to 
prompt  due  preparation  for  the  life  beyond. 

In  these  later  years,  a  change  of  thought  is  visible 
in  the  fine  localities  and  adornments  of  Cemeteries — a 


36  MY   COMPENSATION. 

cliange  attributable  to  an  enlightenment  which  is  fast 
erasing  the  landmarks  of  ancient  orthodoxy, — and 
convenience  and  taste  will  jet  be  consulted  in  respect 
of  school-houses,  so  as  to  perpetuate  the  olden  analogy 
in  a  new  direction. 

During  the  two  quarters  of  my  Pedagogueship  in 
the  Pine  Barrens,  the  maximum  of  pupils  was  twenty- 
six,  the  average  about  twenty — making  less  than  $60 
gross  for  six  months'  diligent  and  successful  instruc- 
tion of  pupils,  varying  in  age  from  8  years  to  20. 
After  paying  for  my  board  and  washing  at  the  ex- 
travagant rate  of  one  dollar  per  week,  and  the  cost  of 
very  few  incidentals,  the  balance  enarbled  me  to  renew 
my  clothing  in  the  spring.  Extra  compensation,  that 
is,  apart  from  bread  and  butter,  was  embraced  in  the 
two  items  of  current  enjoyment  and  experience  for 
future  advantage.  The  latter  must  speak  for  itself  in 
the  progress  of  this  narrative :  of  the  former  I  can 
treat  with  greater  definiteness. 

My  patrons  and  the  young  people  of  the  neighbor- 
hood had  little  education  beyond  the  simplest  rudi- 
ments, and  few  books  aside  from  Bibles,  Psalmody  and 
Almanacs.  Our  intercourse  was  necessarily  of  the 
ordinary  social  description,  in  every-day  chat,  merri- 
ment of  occasional  gatherings,  and  evening  groups, 
with  the  accompaniments  of  nuts,  apples,  and  cider. 
Such  sources  of  enjoyment  were  not  less  fitting  for 
them  than  acceptable  to  a  merry-hearted  lad  of  seven- 
teen, albeit  the  latter  had  enjoyed  the  advantages  of  a 
good  education.  By  reason  of  his  position,  he  was 
placed  on  the  footing  of  a  man,  and  "  the  young  Mas- 
ter" was  of  large  consideration  in  the  entire  range  of 
his  school-dom.     Let  me  make  this  general,  grateful 


BARRING   OUT.  37 

acknowledgment  of  the  uniform  kindness  and  respect- 
ful regard  of  the  people. 

Mj  school  was  well  conducted — such  at  least  was 
its  reputation.  It  was  managed  on  the  principle  of 
making  learning  attractive  by  developing  its  value. 
Few  punishments  of  any  sort,  positive  or  privative, 
were  administered.  Some  of  the  larger  boys  could 
have  pitched  me  out  of  the  window,  had  they  been  so 
inclined — but  even  the  certainty  of  their  power,  in  the 
way  of  force,  debarred  any  inclination  to  resist  my 
authority.  Knowledge  imparted  in  kindness  put 
them  involuntarily  under  pledge  of  honor,  and  cheer- 
ful, prompt,  exemplary  obedience,  was  the  natural 
result.  There  was  not  a  "big,  rough  boy"  among 
them  that  would  not  have  fought  for  me,  against  any 
odds. 

^  Nevertheless,  the  scamps  once  played  me  the  cus- 
tomary trick  of  "  barring  out."  They  had  all  antiquity 
as  authority,  and  I  was  not  in  a  position  to  prevent  its 
exercise.  It  was  on  St.  Valentine's  Bay.  I  had 
spent  the  evening  previous  in  a  company  of  young 
folks  at  a  farmer's  house,  and  was  late  in  my  arrival 
at  the  <  wigwam'  next  morning.  I  saw  the  smoke 
cheerfully  issuing  from  the  chimney,  and  half  a  score 
of  happy  faces  at  the  window.  Springing  up  the 
steps,  I  smartly  applied  my  thumb  to  the  door-latch — 
but  all  was  fast,  and  the  rebels  shouted  within.  They 
had  taken  advantage  of  my  late  nap,  and  had  barred 
me  out !  The  girls  had  come  as  usual,  but  seeing  how 
matters  stood,  had  returned  home. 

"You  won't  get  in  there  to-day,  unless  you  agree 
to  their  terms,"  said  one  of  my  patrons  who  was  pass- 
ing by ;  and  he  laughed  heartily  as  he  added,  "  They 
understand  the  business.     Every  master  we  have  had 

4 


38  A   FLAG   OF   TRUCE. 

these  five  years  has  been  barred  out,  and  Tcept  out ; 
and  they  were  all  older  and  stronger  than  you  are." 

"  I'll  throw  brimstone  down  the  chimney,  put  a 
board  over  the  top,  and  so  smoke  them  out,"  said  I. 

"  Look  first  that  they  have  not  water  to  put  out  the 
fire,"  was  his  reply. 

I  looked  in  at  the  window,  and  saw  several  buckets 
by  the  fire-place  ;  and  the  rogues  mocked  me  as  they 
witnessed  my  disappointment. 

<'  I'll  besiege  the  fortress  till  I  starve  out  the  garri- 
son," said  I. 

Immediately  the  rebels  pointed  to  sundry  baskets 
of  provisions  standing  on  my  table.  And  they  grinned 
at  me  most  provokingly  as  they  took  ofi"  the  white 
napkins,  and  showed  me  pies  and  cakes  and  cheese  in 
abundance.  It  therefore  behooved  me  to  try  « a 
stratagem  of  war.' 

About  an  hundred  and  twenty  yards  distant  was  the 
smith-shop  of  a  young  friend.  Thither  I  repaired, 
and  being  joined  by  several  companions,  we  com- 
menced pitching  quoits  as  though  nothing  extraordi- 
nary had  happened.  Presently  came  a  messenger 
with  a  flag  of  truce,  off'ering  terms  of  capitulation. 
The  paper  was  duly  drawn  up,  and  stipulated  as 
follows :  They  would  agree  to  surrender  on  condition, 
1st.  That  I  should  pardon  all  hands  ;  2d.  That  I  should 
grant  a  holiday ;  3d.  That  I  should  furnish  the  garri- 
son, with  all  convenient  dispatch,  with  two  buckets  of 
cider,  a  bushel  of  apples,  fifty  ginger-cakes,  and  one 
hundred  cigars  !  Large  supplies  were  demanded  with 
a  view  to  entertain  sundry  invited  guests. 

I  returned  a  verbal  answer  that  I  would  not  treat 
with  my  subjects  in  rebellion,  and  that  I  would  accept 
of  nothing  short  of  an  unconditional  surrender. 


TAKEN   BY   STORM.  39 

In  the  course  of  half  an  hour  the  lads  were  out  in 
the  field  at  play.  They  had  posted  a  sentry  to  watch 
the  movements  of  the  hostile  party.  There  were  about 
fourteen  in  all,  some  of  them  fully  my  own  age.  After 
calculating  the  chances  of  cutting  them  off  from  the 
open  window  of  egress,  I  started  and  ran  with  all 
speed.  The  alarm  was  instantly  sounded,  and  they 
tumbled  in,  some  of  them  '  heels  over  head.'  Never- 
theless I  should  have  been  in  time  to  tumble  in  amonsr 
them,  had  it  not  been  for  an  intervening  fence.  I 
caught  the  last  of  them — a  lad  of  about  eight  years — 
by  the  leg,  the  sash  was  pressed  down  by  the  party 
within,  until  he  shrieked  with  both  pain  and  fright, 
and  I  retired  a  few  paces,  so  that  he  might  be  released. 
The  straggler  was  drawn  in,  and  the  window  secured 
IS  before  by  nails  over  the  under-sash. 

Meanwhile  I  scanned  ^  the  port,'  and  discovered  that 
were  the  outer  casing  removed,  the  sashes  might  be 
withdrawn,  with  little  danger  to  be  apprehended  from 
the  besieged.  They  had  however  provided  themselves 
with  stout  sticks,  sharpened  in  the  fire,  and  these  they 
brandished  in  high  glee.  Procuring  an  axe,  I  removed 
the  casing,  then  the  sashes,  and  '  the  port'  was  open. 

"Boys,"  said  I,  ''I  am  coming  in  at  that  window, 
in  a  run-and-jump,  heels  foremost :  so  look  out,  and 
stand  from  under." 

I  leaped  in  boldly,  the  rebels  standing  aside  lest  they 
should  harm  me  with  their  sticks,  or  he  harmed  by  my 
heels — reserving  the  resolution  to  pick  me  up  and 
thrust  me  out.  But  I  was  too  quick  for  them.  Reach- 
ing my  desk,  and  rapping  on  it,  my  authority  was 
acknowledged,  according  to  the  established  usage  of 
<  barring  out.'  Every  one  went  to  his  seat  in  silence, 
— and  then,  in  obedience  to  orders,  two  of  the  largest 


40  SURREXDER    OF    THE    REBELS. 

pulled  out  all  nails,  removed  all  barriers,  and  put  in 
the  sashes.  Shortly  a  hearty  laugh  from  '  the  master' 
was  rapturously  joined  by  the  late  rebels,  and  the  affair 
ended  in  my  compliance  with  the  first  two  stipulations, 
namely,  pardon  and  a  holiday.  They  lost  the  cider, 
cakes,  apples  and  segars,  and  I  assisted  them  in  eating 
the  nice  pies  and  other  provisions  prepared  for  the 
extremity  of  a  siege. 

—  The  lad  who  brought  me  the  axe,  as  aforesaid, 
was  a  son  of  Robert  Hammersly,  a  gentleman  who  had 
been  several  years  in  public  life  in  the  borough  of 
York,  a  few  miles  distant,  and  who  had  recently  retired 
to  the  country,  with  humble  means  and  a  generous 
spirit.  I  should  have  mentioned  him  before,  as  an 
exception  in  the  neighborhood,  in  the  matter  of  a  good 
education.  His  dwelling  was  less  than  a  hundred 
yards  from  my  '  wigwam,'  (as  we  were  accustomed  to 
call  my  log  school-house.)  For  lack  of  more  intelli- 
gent company,  and  also,  I  presume,  because  of  his 
acquaintance  with  my  father  and  some  small  merit  of 
my  own,  he  sought  my  companionship.  It  ripened 
into  such  friendship  as  may  be  expressed  by  parental 
regard  and  filial  reverence,  in  conjunction,  and  I 
shortly  became  a  member  of  his  family. 

This  opened  the  way  for  closer  intimacy,  and  I  look 
back  with  peculiar  pleasure  to  the  evenings  we  spent 
in  my  "kingdom  by  day."  The  hours  passed  by, 
both  merrily  and  instructively — for  he  had  a  vast 
fund  of  humor,  besides  a  well-stored  mind.  It  is  pre- 
sumable that  he  learned  little  from  me,  and  I  was 
certainly  much  indebted  to  him. 

We  used  the  New  Testament  in  my  school,  as  a 
reading-book  for  classes,  on  appointed  days.  One 
evening  Mr.  H.  picked  up  a  copy,  and  opening  it, 


UNIVERSALISM   HEARD    OF.  41 

<'  Here  is  a  passage  that  the  Universalists  frequently 
use  to  prove  their  doctrine,"  said  he. 

<'What  doctrine?"  was  the  natural  inquiry. 

"  The  doctrine  of  the  final  salvation  of  all  mankind," 
was  the  reply. 

The  thought  was  perfectly  new  to  me.  I  had  never 
before  heard  the  word  Universalist  used,  and  so  I 
begged  him  to  read  the  passage. 

"For  as  in  Adam  all  die,  even  so  in  Christ  shall  all 
be  made  alive,  1  Corinthians  xv.  22." 
^  Not  another  word  was  said  on  the  subject,  by  either 
of  us.  If  Mr.  Hammersly  was  himself  a  Universalist 
in  sentiment,  the  most  probable  explanation  of  his 
silence  would  be,  that  he  felt  delicate  about  even 
indirectly  attempting  to  proselyte  a  boy,  the  son  of  a 
Quaker  friend.  Be  this  as  it  may,  my  conviction  was 
settled  that  Universalism  was  merely  a  generous  false- 
hood, not  susceptible  of  proof  by  even  a  thousand  texts, 
however  worded — and  so  I  dismissed  it,  as  unworthy 
of  inquiry. 

The  winter  passed  pleasantly  away  in  the  com- 
panionship of  this  excellent  man  and  his  interesting 
family,  and  my  kindred  in  the  neighborhood.  When 
the  time  approached  for  adjourning  the  school,  siyie 
die,  a  request  was  presented  that  I  would  dispense 
with  the  attendance  of  the  scholars  on  the  last  day  of 
the  term,  and  meet  with  them  in  the  school-house  in 
the  evening. 

Surprize  and  gratification  were  about  equal,  when  I 
entered  the  room  on  that  occasion.  The  walls  had 
been  decorated  with  evergreen  by  the  lassies  and  lads, 
and  over  my  table,  a  chandelier  was  suspended, — 
namely,  a  hoop  twined  with  living  green,  the  periphery 
containing  many  lights.     The  scholars  were  all  pre- 


42  LEAVES   PINE  BARRENS. 

sent,  accompanied  b  j  many  of  the  fathers  and  mothers ; 
and  baskets  of  cakes  and  apples  gave  evidence  that  a 
festivity  was  intended. 

It  would  be  difficult  to  describe  the  scene — present 
enjoyment  being  so  strangely  mingled  with  grateful 
remembrance  and  sorrowful  anticipation.  A  speech 
was  made,  in  due  form,  by  John  Strebig,  a  pupil  of 
mine  though  several  years  my  senior.  He  had  been 
deputed  as  spokes-man  of  the  people.  The  portion  of 
his  speech  addressed  to  the  parents  and  scholars,  was 
preliminary  to  the  portion  addressed  to  myself — the 
whole  being  more  complimentary  than  would  have  been 
pleasant,  had  it  not  been  for  the  personal  friendship 
and  sincerity  of  the  speaker.  The  reply  may  be 
imagined. 

The  hour  for  adjournment  arrived.  Standing  at 
the  door,  I  grasped  each  one  of  the  company  by  the 
hand  as  they  severally  passed  out — and  the  next 
morning  ''the  young  Master"  departed  from  the.  Pine 
Barrens  of  York. 


Wearied  by  a  country  practice,  in  a  region  so  hilly 
as  to  debar  the  advantageous  use  of  wheels,  together 
with  an  increasing  infirmity  which  rendered  horse- 
riding  distressing,  my  father  removed  from  Elizabeth- 
town  to  Marietta,  and  my  footsteps  naturally  tended 
home-ward  in  the  spring  of  1825. 

Marietta  is  situated  on  the  Lancaster  bank  of  the 
Susquehanna,  three  miles  above  the  Bridge  at  Colum- 
bia. The  situation  of  the  town-plot  is  admirable,  and 
the  surrounding  scenery  cannot  easily  be  excelled  in 
quiet  beauty,  contrasted  with  the  sublimely  rugged. 

On  the  southerly  side  of  the  river,  and  stretching 


MARIETTA.  43 

away  in  a  westerly  direction,  there  is  a  range  of  high 
steep  hills.  Opposite  the  lower  end  of  the  town,  the 
river  bends  rapidly  to  the  south,  the  hills  referred  to 
being  protracted  easterly,  evidently  a  continuation  of 
the  same  range.  Undoubtedly  the  gap,  through  which 
the  river  here  rushes  over  a  rocky,  broken  bed,  was 
once  the  scene  of  a  great  water-fall,  the  outlet  of  a 
lake  above. 

Persons  who  now  travel  by  Rail-Road  from  Colum- 
bia to  Harrisburg,  and  who  notice  the  Canal  along 
one  side  of  the  track,  and  Iron  Furnaces  on  the  other, 
the  hills  being  steep  to  their  right,  and  the  river  wildly 
flowing  on  their  left,  can  have  no  conception  of  the 
rucrcredness  of  that  route  in  1825.  There  was  not 
even  a  foot-path  then,  unless  by  dangerous  passes 
along  the  hills,  which  sharply  sloped  to  the  water. 
This  path  was  over  ^'  Spinning  Wheel  Rock,"  through 
which  there  is  now  a  short  tunnel.  The  only  horse- 
road  was  over  the  greatest  elevation  of  the  hills  or  on 
their  eastern  descent. 

The  first  improvement  was  a  turn-pike  following  the 
river,  and  passing  around  the  point  of  the  Spinning 
Wheel.  It  was  a  gala-day  to  the  citizens  of  Columbia 
and  Marietta  when  this  road  was  completed  for  travel. 

The  next  improvement  was  the  Pennsylvania  Canal, 
made  partly  by  heavy  stone  walls  in  the  edge  of  the 
River,  and  partly  by  pushing  the  Turn-pike  somewhat 
farther  up  the  hill.  The  latter  has  lately  been  entirely 
vacated  to  accommodate  the  Rail-Road — a  new  car- 
riage-way having  been  completed  near  the  old  route, 
over  and  around  the  elevation  aforesaid. 

This  elevation  terminates  abruptly  at  the  Chicques 
Alunga  Creek,  below  Marietta ;  and  the  bold,  forest- 
crowned   hill  at  that  point  is  termed  the   Chicques 


44  AAEON   B.  GROSH. 

Rock — a  famous  resort  for  the  adventurous  young 
people  of  that  day.  Here,  Aaron  B.  Grosh  and 
myself  first  met,  and  were  introduced. 

He  was  my  senior  about  four  years,  and  had  a  small 
family — school-craft  being  his  occupation.  He  had 
commenced  that  vocation  in,  I  think,  his  nineteenth 
year,  in  the  eastern  part  of  Lancaster  county.  There, 
a  German  book  on  the  Restitution,  (Peterson,  if  my 
memory  rightly  serves  me,  was  the  author)  fell  in  his 
way,  and  he  returned  to  the  parental  home  in  Marietta 
nearly  if  not  quite  a  convert  to  Universalism.  His 
father,  as  it  proved  in  an  interview  on  the  heretical 
theme,  had  long  been  of  that  way  of  thinking,  but  had 
deemed  the  sentiment  unfitted  for  general  belief  until 
men  became  better  in  morals — and  therefore  withheld 
the  communication.  This  erroneous  idea  was  soon 
dispelled  as  but  the  shadow  of  a  departed  spectre,  and 
father  and  son  were  shortly  known,  to  a  few  of  their 
intimate  friends,  as  Universalists. 

Having  established  a  school  in  Marietta,  it  was 
natural  that  my  earliest  intimacies  should  follow  the 
usual  order  of  "birds  of  a  feather,'*  and  the  introduc- 
tion before  mentioned  brought  me  into  acquaintance 
with  another  of  the  Pedagogue  profession. 

George  Briscoe  was  a  fat  man,  of  medium  height,  a 
bachelor  of  about  35 — very  competent  in  his  vocation. 
Despite  of  an  irritable  temper  and  occasional  profanity, 
he  was  a  really  estimable  man.  He  had  sufiered  many 
reverses  in  fortune,  and  was  now  acquiring  an  humble 
livelihood  by  teaching  school.  "  Alas,  poor  Yorick  I" 
as  we  were  accustomed  to  address  him,  as  a  means  of 
cheering.  Where  be  thy  jibes  now  ?  Gone  away  into 
silence.  Yet  we  shall  not  forget  thy  kindly  heart, 
nor  thy  own   chuckling  laugh  when  illustrating  thy 


UNIVERSAL   RESTITUTION.  45 

own  infirmities.  It  was  decidedly  rich  to  hear  him 
tell  of  how  he  was  sometimes  boiling  with  vexation,  to 
which  he  would  not  give  vent  in  the  hearing  of  his 
pupils — (he  was  too  conscientious  and  prudent  for 
that,) — and  so,  as  he  said,  he  lifted  the  lid  of  his  desk, 
put  his  head  as  far  into  it  as  he  could,  exploded  his 
wrath  in  a  few  hard  words — and  then  felt  easy ! 

But  my  chief  intimacy  was  with  Aaron  B.  Grosh. 
Incidentally  introduced  on  Chicques  Rock,  and  drawn 
together  by  our  professional  position,  we  were  shortly 
established  on  the  Rock  of  Friendship.  And  there 
we  stand  yet,  after  all  the  ups  and  downs  of  twenty- 
seven  years. 

Our  earliest  intimacy  was  wholly  social.  On  the 
holidays  sanctioned  by  custom,  we  roamed  over  the 
hills,  and  along  the  river,  and  by  Chicques  Alunga — 
conversing  by  the  way,  of  all  things  profitable  or  merry 
within  the  range  of  knowledge  or  circumspect  fancy ; 
and,  in  the  order  of  harmony,  spiritual  affinities 
brought  up  the  sublime  theme  of  Religion.  Univer- 
SALISM  was  broached  as  his  faith — Quakerism  was 
mine — and  we  joined,  with  hearty  good-will,  in  bro- 
therly discussion. 

Little  time  was  needed  to  show  me  that  he  had 
clearly  the  advantage  in  the  argument,  and  my  candor 
and  his  generosity  united  in  conceding  that  it  was 
because  he  seemed  to  have  the  right  side  of  the 
question.  Confessedly,  however,  he  was  often  sorely 
puzzled,  not  by  my  knowledge,  but  by  his  lack  of 
knowledge  of  the  true  interpretation  of  the  Scriptures. 
But,  having  begun  with  an  acknowledgment  of  no 
interest  aside  from  that  of  truth,  our  inquiry  was 
mutual,  and  it  ended  in  unity  of  faith,  universal  res* 
titution  being  the  main  thought. 


46  SOCIAL  WORSHIP. 

What  a  realm  of  beauty,  because  of  concord,  was 
opened  to  us  in  the  boundless  universe  of  the  God  of 
Love !  We  were  not  as  the  dreamers  noted  in  Isaiah 
xxix.  8,  for  we  were  not  fighting  against  the  city  of 
the  great  King.  Our  visions  were  of  the  living  bread 
and  the  living  waters.  We  drank,  and  the  spirit  of 
prayer  was  satisfied :  we  ate,  and  hungered  no  more. 

We  had  few  books  at  first.  The  Bible  was  of 
course  the  standard,  and  Ballou  on  Atonement  and 
Ballou's  Eleven  Sermons  were  its  earliest  subjective 
commentaries.  Balfour's  Inquiries  came  afterwards, 
and  proved  an  invaluable  aid  in  the  way  of  textual 
exposition.  And  thus  we  traveled  into  the  noon-glory 
of  the  New  Jerusalem. 

In  our  journeying,  we  must  needs  speak  of  the 
good  news,  for  it  was  like  a  fire  kindled  in  our  bones. 
And  we  had  willing  hearers,  for  our  social  position 
secured  attention.  Believers,  jointly  with  inquirers, 
were  gradually  increased ;  and  the  next  step  was,  to 
meet  for  social  worship.  This  we  did,  in  the  house  of 
our  excellent  father,  Jacob  Grosh,  and  the  Eleven 
Sermons  constituted  the  preaching — myself  being 
usually  appointed  the  reader. 

This  thing  was  not  done  in  a  corner,  and  a  storm 
came  down  upon  us,  when  the  heretical  doings  reached 
the  uppermost  seats  in  the  synagogue  of  Presbyterian- 
ism.  We  should  have  rejoiced  at  this  had  it  come  in 
the  shape  of  open  warfare  by  reason,  but  it  came  in 
dark  innuendoes  of  infidelity  and  the  like. 

The  parson  was  behind  the  screen,  pulling  the  wires 
of  automata  irresponsibles — and  we  told  him  so,  plainly, 
and  warned  him  to  cease  from  his  mole-operations  and 
come  forth  like  a  man  to  the  light  of  day.  Neither 
of  these  would  answer   his   purpose.     Having  small 


SEVERE    ILLNESS.  47 

confidence  in  honorable  principle  as  a  guide  of  his 
own  conduct,  he  deemed  that  others  could  best  be 
influenced  by  policy — and  so  he  invited  me  to  become 
a  teacher  in  his  Sunday  School,  leaving  my  Univer- 
salism  out  of  doors  !  '  You  cannot  imagine  how  much 
good  you  would  do  in  that  way,  nor  what  a  respectable 
standing  would  be  the  consequence  !'  I  was  not  sc 
polite  as  Michael  was  when  he  disputed  with  the  devil, 
for  I  rebuked  my  adversary  to  the  face,  submitting 
him  afterwards  to  the  righteous  judgment  of  God. 

An  attack  of  pleurisy  brought  me  to  death's  door 
in  January  1826,  and  the  ghostly  counsellor  came, 
without  invitation  of  course,  to  try  me  spiritually  in 
the  extremity  of  physical  weakness.  He  professed 
deep  astonishment  when  I  said  to  him,  substantially, 
"Sir,  the  hour  of  my  departure  may  be. at  hand.  It 
probably  is.  If  I  shall  recover,  very  gladly  will  I 
discuss  this  matter  with  you,  as  I  have  frequently 
desired  to  do  heretofore.  I  am  too  weak  to  do  it  now. 
But  let  me  tell  you,  that  my  ijiind  is  clear  and  my 
faith  is  strong  in  the  doctrine  of  a  world's  salvation." 

He  departed  in  good  season  for  his  personal  com- 
fort, for  my  father  shortly  came  in.  If  they  had  met, 
the  parson,  in  all  likelihood,  would  have  gone  out  of 
the  door  at  a  speedier  pace  than  he  entered  it — not 
because  he  was  there,  but  because  he  was  there  under 
such  circumstances,  with  a  view  to  proselyte  a  son 
whose  life  was  in  peril. 

Slowly  recovering,  I  gave  my  ghostly  visitor  re- 
peated opportunities  to  convert  a  Universalist  on  his 
feet — but  he  was  of  the  subterranean  order,  and  pre- 
ferred to  work  in  the  dark.  To  such  of  my  patrons 
as  he  could  influence,  he  hinted  dreadful  things  of 
Universalism — it  would  not  do  to  encourage  Teachera 


48  WRATH    OF    MAN. 

■who  held  such  notions — the  minds  of  children  were 
easily  corrupted,  &c.  One  worthy  lady,  a  disciple  of 
his,  removed  her  children  from  my  care  for  a  reason 
which  amused  me  by  its  singularity.  "  If  he  only 
did'nt  believe  in  a  God  and  a  heaven,  I  would'nt  mind 
it  so  much — but  to  believe  in  a  God  and  a  heaven, 
and  deny  a  devil  and  a  hell,  makes  him  dangerous !" 
Without  doubt,  the  clue  to  this  discovery  was  derived 
from  the  acute  parson. 

My  school  was  diminished  by  withdrawals  of  pupils, 
and  the  sectarism  of  the  parents  so  ^withdrawing,  was 
clear  proof  that  my  activity  in  Universalism  w^as  the 
offence.  Aaron  also  suffered  somewhat,  but  not  so 
greatly.  He  had  been  born  and  bred  in  Marietta — 
his  family  was  influential,  and  he  was  better  established 
in  the  vocation  than  I  was.  Seeing  the  tendency  of 
things  in  my  own  case,  and  hoping  that  my  course 
would  benefit  liim^  I  resolved  to  abandon  school-craft 
in  the  spring  of  1827. 

For  some  time  previously,  we  had  both  written  con- 
siderably for  the  village  paper,  The  Pioneer — mostly 
in  rhyme,  which  read  pretty  well  in  print,  in  our 
estimation !  Most  of  my  pieces,  and  some  other 
matter,  were  put  into  type  by  myself,  before  and  after 
school-hours,  and  considerable  facility  was  thus  ac- 
quired in  the  art  of  <•  composition.'  And  so  I  de- 
termined to  become  a  printer  —  and  have  never 
regretted  it. 

Perhaps  it  is  superstition — perhaps  it  is  presumption 
— but  it  has  often  appeared  to  me,  as  matters  finally 
turned  out  with  Mr.  Grosh  and  myself,  that  we  might 
lawfully  appropriate  the  declaration,  <•<-  Surely  th© 
wrath  of  man  shall  praise  Thee ;  the  remainder  of 
wrath  shalt  Thou  restrain."     Psalm  Ixxvi.  10. 


ABHORRENT   DOCTRINE.  49 

My  father  gradually  acquired  a  like  aversion  to  the 
practice  of  Medicine  which  his  son  had  expressed  a 
few  years  previously ;  and  having  devoted  much  atten- 
tion to  Dental  Surgery,  he  resolved  to  ^  throw  physic 
to  the  dogs  '  and  hang  out  his  '  shingle  '  as  a  Dentist. 
He  was  abundantly  competent,  as  the  issue  proved.  A 
wider  field  than  Marietta  was  needed  for  profitable 
practice,  and  so  he  removed  to  Lancaster,  our  former 
home.  I  accompanied  the  family,  and  entered  an 
office  as  a  learner  in  'the  art  preservative  of  all  arts.' 

Universalism  was  ever  with  me,  as  a  chief  delight, 
and  both  feeling  and  thought  spoke  out  on  all  proper 
occasions.  Earnestness  to  attain  proficiency  in  my 
new  vocation  kept  me  closely  at  work,  throughout  the 
week — with  an  occasional  holiday — and  on  Sundays, 
the  churches  were  visited  all  round,  with  commendable 
impartialism.  There  was  much  terribly  hard  preach- 
ing to  hear,  but  there  was  consolation  in  the  thought 
that  it  was  still  harder  to  believe.  There  was  scarcely 
the  choice  affirmed  of  Jeremiah's  figs — the  best  being 
horrible  enough,  in  all  conscience.  It  was  the  same 
tune,  as  of  a  trip-hammer,  which  some  one  interpreted 
to  say,  "a  pound  a  penny,  a  penny  a  pound,"  con- 
tinually repeated.  In  that  Lancaster  preaching,  be 
the  variations  what  they  might,  I  heard  the  perpetual 
dirge-strain  of  the  merciless  judgment  of  Grod  !  And 
I  abhorred  it. 

My  reason  assured  me  that  the  fault  was  not  in 
myself — yet  a  venerable  gentleman  told  me,  one  day, 
that  "'he  saw  the  devil  in  my  eyes" — which  provoked 
the  reply  that  my  eyes  must  be  a  mirror  !  It  was  said 
pleasantly ;  the  humor  of  the  man  changed  from  ill  to 
good,  and  we  had  an  interesting  conversation.  The 
substance  of  it  was  as  follows : 


G 


50  REBELLION    OF   REASON. 

My  whole  soul  rises  up  in  hostility  to  the  doctrine 
of  endless  woe,  and  you  have  more  than  intimated 
that  the  cause  of  this  hostility  is  in  my  unrenewed 
(and  therefore  still  depraved)  nature.  Is  this  your 
ground  distinctly  ? 

"It  is,"  said  he.  "The  carnal  mind  is  enmity 
against  God,  and  is  not  subject  to  His  law/' 

You  mistake  me,  my  friend.  My  soul  does  not  rise 
in  hostility  against  God,  hut  against  the  doctrine  of 
endless  woe.  It  is  in  the  Lord's  defence  my  soul 
rises  up,  and  this  is  the  evidence  that  it  is  subject  to 
His  law. 

<■<■  But  His  law  denounces  the  judgment  against 
which  your  soul  rises  up,"  he  replied;  "and  in  being 
hostile  to  His  judgment,  you  are  in  rebellion  against 
Simr 

Ah,  sir,  you  assume  that  your  view  of  God's  judg- 
ment is  correct — whereas  I  deny  any  such  assumption. 
This  alters  the  case  materially.  But  for  the  present 
you  shall  have  it  your  own  way.  Let  us  consider  your 
proof  of  my  depravity,  by  itself.  From  the  fact  that 
my  soul  revolts  at  the  endless  continuance  of  sin  and 
sorrow,  you  infer  that  I  am  an  unrenewed  man.  Tell 
me,  now — Is  not  your  soul  in  unison  with  mine  on  this 
point  ?  Would  it  please  you  to  know  positively,  that 
your  worst  enemy  will  always  be  a  miserable  enemy 
of  God  ?     Answer  me  plainly. 

"You  put  the  case  very  strongly,"  said  he,  "but  I 
am  sure  I  would  not  be  pleased  with  such  a  result,  in 
itself  considered.'' 

Then,  sir,  have  the  goodness  to  state  such  connexions 
of  it  as  please  you. 

"It  is  my  duty  to  submit  to  God's  judgment,"  he 
replied,  though  with  some  hesitation. 


A   SERIOUS    MISTAKE.  51 

But  that  does  not  answer  my  question.  From  a 
sense  of  duty  we  may  outwardly  submit  to  what  does 
not  please  us.  You  begin  by  acknowledgment  of  your 
duty  to  submit  to  God's  judgment ;  then  you  assume 
that  endless  woe  is  God's  judgment ;  next,  you  confess 
that  such  a  judgment  does  not  please  you,  in  itself — 
and  when  I  ask  for  such  co7inexions  of  it  as  do  please 
you,  you  begin  again  at  the  beginning,  and,  for  aught 
I  can  see,  you  would  thus  go  round  the  circle  of 
assumptions  for  ever. 

The  truth  is,  the  carnal  or  sensual  mind  is  pleased 
with  the  misery  of  others,  and  this  is  the  worst  form 
of  depravity  I  have  any  knowledge  of.  It  is  not 
total,  for  the  total  absence  of  good  and  the  presence 
of  all  evil,  is  the  devil  outright ;  and  such  an  one 
could  not  be  renewed,  for  the  simple  reason  that  there 
is  nothing  to  renew.  Only  an  absolute  devil,  and  ' 
nothing  short  of  it,  could  have  any  pleasure  in  the 
endless  misery  of  any  soul,  under  any  circumstances. 
I  could  not.  Could  you  ?  My  heart  rises  up  in  hos- 
tility against  it — so  also  does  yours.  Yet  this  is  your 
proof  that  I  am  unrenewed !  That  is,  I  am  utterly 
against  what  pleases  the  Devil ;  and  this,  according  to 
your  showing,  proves  that  I  am  in  rebellion  against 
Crod  !  Surely  you  made  a  mistake  in  the  term.  You 
meant  that  I  am  in  rebellion  against  the  Devil ! 

<'But  do  you  not  see  that  there  is  punishment  in 
this  world?"  queried  my  venerable  friend.  '<  You  say 
that  this  is  God's  judgment.  Are  you  pleased  with  it  ?" 

No,  I  am  not  pleased  with  it — in  itself  considered  ! 

"Will  you  mention  such  connexions  of  it  as  do 
please  you  ?"  was  his  answer,  with  a  smile,  as  though 
he  would  press  me  as  closely  as  I  had  pressed  hiniy 
and  with  the  same  question. 


52  MY    PRINTER-CRAFT. 

God  is  not  pleased  -vvith  punishment,  in  any  shape, 
in  itself  considered — was  mj  answer — and  I  am  like 
Him,  in  that  respect.  The  connexions  of  punishment 
which  please  both  Him  and  Universalists,  are  pro- 
minently two  :  1st.  It  is  appointed  to  check  wicked- 
ness in  those  upon  whom  it  is  inflicted ;  and  2d.  It  is 
appointed  as  a  check  upon  others,  in  the  way  of 
example.  Endless  punishment  has  neither  of  these 
connexions.  In  itself  considered,  it  does  not  please 
either  you  or  me ;  and  unless  you  can  specify  what 
connexions  of  it  do  please  you,  you  must  either  aban- 
don it,  or  be  in  rebellion  against  God  and  in  fellowship 
with  the  Devil !  I  am  beginning  to  suspect  that  you 
did  see  the  latter  in  my  eyes !  You  would  have  seen 
the  former  had  you  looked  into  my  heart — or  into 
your  own. 

My  printer-craft  was  in  the  establishment  of  the 
<  Lancaster  Intelligencer,'  a  paper  formerly  published 
by  Mr.  William  Dickson,  and  continued  by  his  widow. 
She  was  a  member  of  the  Presbyterian  Church,  an 
intelligent,  sincere  Christian,  and  she  is  so  still.  May 
the  evening  of  her  days  be  as  happy  as  her  life  has 
always  been  exemplary. 

The  printing-office  was  in  a  two-story  back  building, 
— the  upper  room  being  for  the  types  and  the  lower 
for  the  press — and  never  have  I  seen  another  establish- 
ment kept  so  clean  and  tidy.  The  credit  did  not 
belong  to  the  printers,  but  to  the  neatness  and  care 
of  the  proprietor.  How  could  we  put  pi,  and  broken 
leads,  and  battered  types  on  the  window-sills,  or  paste 
pictures  and  scraps  on  the  wall,  of  a  room  that  was  fit 
for  a  parlor  ! 

The  press  was  one  of  the  ancient  order.     It  was  a 


JOURNEYMAN    PRINTER.  53 

super-royal,  stone-bed,  wooclen-platten,  two-pull  '  Ra- 
mage' — all  the  elasticity  of  the  return  motion  being  in 
pieces  of  felt  inserted  in  the  frame.  The  form  was 
inked  with  balls.  Many  a  weary  arm  and  sore  hand 
tested  the  qualities  of  that  olden  affair  and  its  accom- 
paniments. Printers  will  understand  my  description 
— and  only  for  them  has  this  paragraph  been  written. 

Those  of  them  who  have  gone  from  country  offices 
to  a  great  city,  seeking  employment,  will  also  under- 
stand how  I  felt  in  entering  Philadelphia  for  that  pur- 
pose in  the  autumn  of  1827.  Only  one  person  was 
known  to  me  in  the  peopled  wilderness,  and  him  I 
sought  and  found  in  William  Brown's  printing-office 
in  Wagner's  Alley — a  narrow  street  which  runs  south 
from  Race  Street  between  7th  and  8th.  The  building 
was  formerly  a  Church,  and  a  motto  over  the  door 
attracted  my  attention  :  ''  How  amiable  are  Thy  taber- 
nacles, 0  Lord  of  Hosts  !"  The  quotation  was  hardly 
appropriate  to  the  place  in  its  original  use,  for  it  had 
been  the  scene  of  the  Rev.  Thomas  H.  Skinner's 
operations,  and  his  themes  and  discourses  were  mostly 
of  the  terrific  kind. 

This  divine  was  specially  hostile  to  Universalism. 
On  one  occasion  his  zeal  was  certainly  not  according 
to  knowledge.  He  published  a  very  affecting  account 
of  the  death-bed  of  a  Universalist  woman — one  who 
had  departed  this  life  in  appalling  despair.  Unfor- 
tunately for  the  writer  and  his  object,  he  mentioned 
such  circumstances  as  determined  the  locality,  per- 
sonality and  date  of  the  alleged  facts.  The  affair  was 
traced — and  lo !  the  woman  w^as  alive,  and  in  good 
health ! 

It  appeared  that  every  <■  stand'  in  the  (now)  printing 

establishment  was  occupied — but  the  proprietor  was  a 

5* 


54  THE    QUAKER   CRISIS. 

Quaker,  and  I  was  not  faint-hearted  in  relation  to 
employment.  Seeking  an  interview,  my  name  and 
object  were  mentioned.  The  former  was  recognized 
w^ithout  the  middle  initial,  and  the  latter  was  promptly 
obtained.  A  <  compositor'  was  needed  at  95  Chestnut 
Street,  where  Friend  Brown  printed  a  large  daily 
paper,  and  I  was  notified  to  appear  on  Second-day 
morning  next.  The  kind  manner  of  that  worthy  man 
is  very  dear  to  my  remembrance. 

The  winter  of  '27-28  passed  very  happily,  espe- 
cially as  I  had  opportunity  of  attending  Universalist 
meeting  thrice  a  week — once  in  each  of  the  two 
Churches  on  Sunday,  and  on  Wednesday  evening  in 
the  Hall  of  the  Franklin  Institute.  In  this  place, 
the  two  pastors  (Rev.  S.  R.  Smith  and  Rev.  T.  Fisk) 
preached  alternately,  in  the  lawful  spirit  of  Propagand- 
ism.  It  need  scarcely  be  added  that  I  was  a  delighted 
and  instructed  auditor ;  but  I  must  not  omit  the  fact 
that  the  thought  was  meanwhile  gaining  ground  until 
it  became  a  fixed  determination,  that  I  should  some 
day  be  a  Universalist  Preacher. 

That  winter  was  memorable  as  the  crisis  in  the 
affairs  of  the  Society  of  Friends.  Old  School  and 
New  School  were  full  of  zeal  and  spiritual  fight.  The 
leaders  indeed  preached  peace  and  forbearance,  yet 
it  was  plain  that  the  ancient  principles  of  Quakerism 
were  not  practically  in  the  ascendant.  In  the  melan- 
choly strife,  much  property  and  reputation  of  '  ortho- 
doxy' were  at  stake.  The  lines  were  not  distinctly 
draj^n  as  yet,  and  there  was  stout  and  eloquent 
preaching  by  the  prominent  ministers. 

My  fatherly  friend,  Jacob  Grosh  of  Marietta,  will 
remember  the  meeting  we  attended  one  Sunday  eve- 
ning  in   the   spring   of  1828.     A   temporary  frame 


THCMAS   WETHEEILL.  55 

building  had  been  erected  in  the  Northern  Liberties 
by  the  New  School  party,  and  on  the  occasion  referred 
to  there  was  the  largest  religious  gathering  I  ever 
saw.  Inside  and  outside  was  a  mass  of  thousands, 
and  those  on  the  edge  of  the  great  circle  were  so  dis- 
tant from  the  centre,  that  they  could  scarcely  dis- 
tinguish the  words  of  the  speaker,  though  uttered  by 
the  mighty  voice  of  Thomas  Wetherill. 

He  was  truly  an  eloquent  man,  not  in  delivery 
merely,  but  in  vividness  of  thought  and  force  of  rea- 
soning. He  resided  at  that  time  in  Georgetown, 
D.  C,  and  was  frequently  heard  by  the  most  distin- 
guished members  of  Congress.  Henry  Clay  once  said 
of  him,  that  he  was  the  greatest  natural  orator  he  ever 
listened  to- 

The  commotion  among  the  Quakers  subsided  in  a 
few  years,  and  they  resumed  their  previous  position  of 
a  luminous  example  of  moderation  and  forbearance. 
Nevertheless  their  moral  power  was  diminished  by  the 
separation.  The  sacredness  associated  with  unity  was 
lost,  and  the  peculiarities  of  the  sect  are  passing  away, 
especially  with  the  youth. 

There  were  two  things  in  Philadelphia  which  had 
peculiar  interest  with  me — as  a  Quaker  and  a  Printer 
—  during  the  winter  referred  to,  and  that  interest 
still  remains-  One  was  the  locality  of  the  Great  Elm 
in  Shackamaxon,  (Kensington.)  A  small  monument 
marks  the  spot.  Men  erect  magnificent  and  costly 
structures,  in  memory  of  Warriors  and  Battles,  yet 
William  Penn  and  his  Deeds  of  Peace,  in  the  shade  of 
that  Elm,  tower  immeasurably  above  all  the  Conquerors 
and  bloody  victories  recorded  in  the  annals  of  time. 
Perhaps  we  should  accept  the  absence  of  a  costly 
memorial  as  an  acknowledgment  of  this  fact. 


56  JOY   OF   UNIVERSALISM. 

The  other  peculiarly  interesting  locality  was  Frank- 
lin's Grave,  close  in  the  south-east  angle  of  Arch 
street  and  Fifth.  A  flat  stone  bears  the  simple 
inscription,  <' Benjamin  and  Deborah  Franklin, 
1790."  It  would  cost  an  insignificant  sum  to  erect  a 
ffew  feet  of  iron-railing  in  lieu  of  that  blank  brick 
wall ;  and  it  would  certainly  do  no  harm  to  allow  the 
spot  to  be  seen  w^here  rest  the  remains  of  that 
remarkable  man. 

In  the  spring  of  1828,  I  accepted  a  station  as 
Foreman  of  the  'Lancaster  Reporter'  printing-office. 
During  the  six  months  next  ensuing,  I  had  opportunity 
to  hear  one,  and  only  one  Universalist  sermon.  It 
was  delivered  in  the  Market  House  by  Mr.  Fisk, 
whose  main  errand  to  that  region  was  a  visit  to  Mari- 
etta. Partial  friends  in  that  borough  commended  me 
to  him  in  such  a  way  as  to  result  in  an  overture  to 
accompany  him  to  the  West  in  the  autumn,  on  a 
missionary  tour. 

My  determination  to  enter  the  ministry  had  been 
previously  announced  to  my  father,  namely,  on  the 
day  I  became  of  legal  age.  He  was  not  ofiended — (he 
was  too  sensible  a  man  for  that) — but  he  was  disap- 
pointed. Leading  men  in  Lancaster  wished  me  to 
study  Law,  and  a  position  of  commanding  influence 
was  offered  me  in  connexion  with  a  political  press. 
He  had  been  the  medium  of  these  communications, 
and  was  mortifled  that  I  should  be  insensible  to  their 
attractions. 

The  truth  is,  my  heart  was  full  of  the  joy  of  Uni- 
versalism,  and  though  incompetency  to  proclaim  it  was 
keenly  present  in  my  thoughts,  the  hope  of  hecoming 
competent  to  dispense  the  word  of  truth  acceptably, 
was  large  encouragement.     I  could  at  all  events  find 


RESOLUTION  TO   PREACH.  57 

some  nook  or  bje-place  of  the  great  western  country, 
in  which  my  defects  would  either  be  not  visible,  or  be 
tolerated  for  lack  of  a  more  competent  advocate  of 
Universalism. 

Let  me  also  acknowledge  that  it  did  not  appear 
a  very  difficult  thing  to  preach — that  is,  if  you  had 
the  plain  truth  on  your  side.  Ministers  who  had 
studied  theology  for  twenty  years  and  still  pronounced 
it  a  mystery,  evidently  had  up-hill  work  of  it — but 
my  ignorance  presumed  that  most  of  the  difficulty 
was  in  an  inconsistent,  monstrous  creed.  I  had  for- 
gotten the  anecdote  (or  was  not  profited  by  the  expe- 
rience and  testimony)  of  the  Deacon  who,  having  com- 
plained of  the  minister's  pulpit  defects,  was  invited  to 
officiate  as  a  substitute.  He  accepted — but  after 
struggling  through  a  few  sentences  of  exordium, 
meanwhile  wiping  the  perspiration  from  his  face,  he 
suddenly  closed.  "My  brethren,""  said  he,  "if  you 
think  it  an  easy  thing  to  preach,  come  up  here  and 
try  it !" 

And  so  I  concluded  to  go  up  and  trj  it- 


68  PREACHES   IN   PHILADELPHIA. 


CHAPTER  II. 

Preaches  in  Philadelphia — New  Brunswick — Quaker  prejudice- 
Factotum  in  New  York — My  privileges — The  old  serpent  in  Ma- 
sonic Hall — Preaches  in  Lancaster  and  Marietta — Controversy — 
Ye  shall  die  in  your  sins — Complacency  and  Compassion — Tempted 
of  the  Devil — Ague  and  a  hot  sermon — Visits  interior  New  York 
— Elias  Hicks — My  enemy  pursues  me — We  part  company — 
Settles  in  Philadelphia — Lorenzo  Dow — George  Rogers — Preaches 
in  Theatre,  Market  House  and  Woods — My  mother's  views — Suf- 
fering and  Punishment — Innocence  and  Righteousness — Subor- 
dinate Issues — Love  of  God — Distinctive  Universalism — A  modal 
Trinity — Dr.  George  De  Benneville. 

Arriving  in  Philadelphia  about  the  middle  of  Oc- 
tober, 1828,  I  learned  that  Mr.  Fisk  had  abandoned 
the  projected  missionary  tour  to  the  West,  and  in  lieu 
thereof  had  issued  proposals  for  the  publication  of  a 
Universalist  paper  in  New  York  city  !  And  who  but 
I  must  be  factotum  ? 

The  change  of  destination  did  not  please  me.  It 
"was  clear  that  I  was  well  fitted  for  the  new  position, 
especially  by  reason  of  my  printer-craft — but  it  was 
equally  clear  that  a  great  city  was  not  well  fitted  for 
me,  as  affecting  my  determination  to  preach.  Mr. 
Fisk's  enthusiasm  and  energy  pleased  me,  but  his 
readiness  of  change  in  plan  was  an  unpleasant  off-set. 
Nevertheless,  the  advancement  of  Universalism  was 
evidently  his  main  object — I  was  fairly  out  in  the 
world — my  scruples  were  overcome — and  I  consented 
to  make  trial  of  New  York.  Whereupon  he  insisted 
that  I  must  commence  the  public  ministry  forthwith ! 

My  first  attempt  at  preaching  did  not  end  so  inau- 
ppiciously  as  the  Deacon's.     A  written   sermon  was 


FIRST   REMUNERATION.  59 

before  me,  and  I  went  through  it  respectably,  (so  I 
was  told) — but  with  trepidation,  (and  that  was  not 
told.)  It  was  in  the  Lombard  Street  Church,  in  No- 
vember, 1828.  My  third  sermon  was  delivered  in  the 
same  pulpit  about  the  middle  of  December — the 
second  being  uttered  in  the  Callowhill  Street  Church 
a  few  weeks  earlier. 

The  Sunday  before  Christmas  I  preached  thrice  in 
New  Brunswick,  N.  J.,  and  felt  greatly  complimented 
by  being  invited  to  remain  and  preach  again  on  Mon- 
day evening.  Very  fortunately,  I  had  engaged  to 
meet  Mr.  Fisk  on  his  route  from  Philadelphia,  and 
accompany  him  into  New  York  that  afternoon.  Very 
fortunately — for  I  had  used  up  all  my  stock  in  the 
way  of  sermons ! 

On  parting  with  a  worthy  Universalist  at  the  steam- 
boat, he  put  into  my  hand  a  three-dollar  bank  note. 
It  was  the  first  remuneration  I  ever  received  for 
ministerial  service,  and  so  strong  was  the  Quaker 
prejudice  within  me,  that  the  reception  of  the  money 
awakened  emotions  of  shame — almost  of  guilt.  The 
poverty  of  the  service  was  not  taken  into  my  reckon- 
ing. '  Poor  preach  poor  pay,'  is  a  rule  of  justice  if 
not  of  charity ;  but  the  trouble  arose,  not  from  the 
'poor  preach,'  but  from  the  fact  of  any  pay  ^  however 
poor. 

It  was  some  time  before  the  experiment  was  tried 
upon  me  again ;  and  when  it  was  tried,  and  repeated, 
it  came  in  such  a  gentle  way,  in  both  manner  and 
amount,  that  scruples  of  feeling  gradually  gave  way  to 
the  enlightenment  of  reason. 

It  was  only  a  feeling,  at  the  best — a  feeling  engen- 
dered and  perpetuated  by  a  false  education. 
■  In  popular  estimation,  no  man  should  preach  unless 


60  PAY   FOR   PREACHING. 

specially  called — which,  as  meaning  special  fitness  for 
the  work,  is  certainly  not  an  objectionable  thought — 
but  apart  from  this,  and  in  a  super -ordinary  sense, 
inspiration  seems  to  be  implied.  He  who  makes  pre- 
tensions to  this,  acts  inconsistently  in  stipulating  for 
any  recompense,  or  in  receiving  any  support  in  that 
shape.  He  however  who  makes  no  pretensions  of  the 
sort,  but  is  a  Preacher  only  in  the  sense  of  a  Teacher, 
is  as  much  entitled  to  equitable  compensation  for  time 
and  talents  employed  in  that  direction,  as  in  any  other. 
It  is  as  much  the  duty  of  a  Counsellor  at  Law  to  advise 
without  a  fee,  or  the  Professor  of  any  Science  to  lec- 
ture without  a  quid  pro  quo,  or  a  Physician  to  prescribe 
without  reward,  as  it  is  the  duty  of  any  man  to  preach 
gratuitously.  Each  is  under  obligation  as  a  man  to 
benefit  his  fellows — but  every  man  is  also  entitled  to  a 
fair  equivalent,  if  he  devotes  his  life  and  abilities  to 
any  calling  considered  useful. 

"  But  cannot  a  Clergyman  earn  a  support  by  the 
labor  of  his  own  hands — as  Paul  did  for  a  brief  space 
by  making  tents  ?" 

Certainly  ;  and  so  a  Lawyer  might  earn  a  livelihood 
by  making  shoes,  or  a  Professor  of  Science  by  tailor- 
ing, or  a  Doctor  by  pushing  a  jack-plane. 

Any  answer  to  these  suggestive  analogies  is  based 
in  either  superstition  or  mistakes  of  fact.  Will  it  be 
said  that  Lawyers,  Lecturers,  and  Physicians  must  be 
educated  for  their  several  professions,  and  continue  to 
study,  but  a  Clergyman  need  not  ?  I  reply,  that  this 
resolves  the  Christian  Ministry  into  a  thing  of  direct 
insjnration,  as  affecting  subject  and  manner  and  gram- 
mar and  doctrine.  In  such  a  case,  if  there  be  any 
such  in  this  age,  compensation  for  preaching  is  an 
inconsistency,  as  before  admitted;    and  any  support 


THE   QUESTION  ARGUED.  61 

such  a  person  may  receive,  whether  resident  or  travel- 
ing, must  be  regarded  in  the  light  of  a  charity. 

"But  Lawyers,  Professors,  and  Physicians  are  en- 
gaged throughout  the  week — and  Clergymen  are  not.'' 

This  is  a  prevalent  mistake  of  fact.  It  assumes  that 
all  a  minister's  duty  is  comprehended  within  twelve 
hours  of  Sunday,  at  the  most — whereas  this  is  the 
smallest  department  of  his  vocation.  Saying  nothing 
of  expected  visitation  in  families,  and  attention  to  the 
poor,  and  to  the  sick,  and  to  burials,  there  is  a  wide 
range  of  preparation  for  the  pulpit.  A  man  who 
spends  his  life  in  traveling  from  place  to  place, 
preaching,  might  get  along  with  a  stock  of  three  ser- 
mons, (as  I  did  for  one  Sunday  in  Brunswick,)  but  he 
who  statedly  ministers  to  any  intelligent  congregation, 
must  either  study  diligently,  or  run  down  utterly. 

Let  it  also  be  considered  that  Theology  embraces 
all  Science.  Revelation  of  God  through  Christ  is 
undoubtedly  the  essential  centre  of  the  Christian  Mi- 
nister— but  he  is  not  chained  to  a  post.  He  is  the 
Lord's  free-man,  and  from  every  department  of  na- 
ture, and  in  the  whole  range  of  man's  history,  he  will 
seek  both  truth  and  fact,  for  promotion  of  reverence 
of  the  Supreme  Being,  trust  in  the  principles  and  issue 
of  his  moral  government,  and  conformity  to  his  laws. 
Compared  with  this  scope  of  study  and  preparation, 
the  preparation  of  the  Lawyer,  the  Physician,  the 
Professor  of  any  branch  of  Philosophy,  sinks  into 
nought. 

No  one  pretends  that  Clergymen  generally  are  what 
they  should  be  in  the  specified  respects.  There  are 
ignorant  men  in  all  professions,  and  in  the  mechanic 
arts,  and  in  the  fine  arts — not  quacks  merely,  who 
make  undue  pretensions — but  sincere  men,  who  are 


62  GOSPEL   HERALD. 

quite  as  competent  and  useful  as  they  claim  to  be.  All 
that  is  here  insisted  on,  is,  that  a  Clergyman  must 
needs  employ  his  time  and  talents  faithfully,  if  he 
would  ^'make  full  proof  of  his  ministry."  This  being 
so,  no  valid  reason  can  be  given  why  he  is  not  equita- 
bly entitled  to  compensation  for  his  services — subject 
to  the  same  conditions  as  the  salary  of  any  Teacher 
or  Minister  in  any  other  department  of  social  life. 

In  the  first  week  of  1829,  the  «'  Gospel  Herald 
and  Universalist  Review"  was  commenced — edited 
by  T.  Fisk,  and  published  nominally  by  Abel  C.  Tho- 
mas. No  part  of  proprietorship  was  vested  in  me,  the 
use  of  my  name  being  simply  permitted. 

At  that  date,  Universalism,  as  to  any  organization 
of  life,  was  nearly  extinct  in  New  York.  Rev.  Ed- 
ward Mitchell  was  still  preaching  to  a  handful  of 
people  in  Duane  Street ;  the  Prince  Street  Church 
was  closed,  though  not  yet  passed  into  other  hands  ; 
and  the  light  of  Mr.  Kneeland  was  fast  going  away 
into  the  darkness  of  Atheism,  in  the  Masonic  Hall. 
And  nowhere  in  the  vicinity  of  the  city,  was  there  any 
appearance  of  vitality  among  Universalists,  excepting 
in  a  very  small  congregation  at  Middleville  in  New 
Jersey. 

The  <■<■  Olive  Branch"  list  of  subscribers  and  the 
printing  materials,  were  bought  from  Mr.  Kneeland 
by  Mr.  Pisk ;  and  there,  in  an  uncouth  ofiice,  6  Centre 
Street,  in  a  neighborhood  that  smelt  of  Sodom,  was 
issued  the  "  Gospel  Herald."  We  had  printer-help 
for  pay — but  my  humble  self  was  factotum  of  the 
establishment  ivithout  pay,  excepting  board  and  lodg- 
ing, at  the  northwest  corner  of  Chatham  Street  and 
Duane,  my  quarters  being  in  the  attic. 


PREACHES   IN   NEW   YORK.  63 

Most  of  the  time  I  was  alone,  for  Mr.  Fisk  was  still 
Pastor  in  Philadelphia.  Mj  privileges  were  nnmeroiis, 
comprising  "composition"  at  the  type-case  bj  day, 
and  composition  of  sermons  on  a  pine-board  by  night 
— writing  editorials,  mailing  the  paper  to  subscribers, 
attending  to  correspondence,  &c.  But  financiering 
was  the  most  interesting  section  of  my  privileges, 
especially  as  it  had  to  be  done  among  "the  shavers," 
and  on  one  occasion  at  least  I  considered  it  skinning 
alive,  because  it  was  at  the  rate  of  more  than  cent,  per 
cent,  'per  annum.  These  operations  however  were  not 
frequent,  and  there  was  consolation  in  the  thought 
that  they  might  have  been  worse,  though  the  concep- 
tion was  rather  difficult.  Times  improved  with  rapid 
increase  of  the  list  of  subscribers,  and  we  presently 
sailed  in  reasonably  smooth  water,  in  a  latitude  not 
infested  by  "sharks." 

Occasionally  I  preached  at  Middleville  and  in  New- 
ark, N.  J.  Once  also,  by  urgent  importunity,  I 
preached  in  the  Masonic  Hall  in  Broadway.  Mr. 
Kneeland  had  obeyed  a  notice  to  quit  the  premises, 
and  was  lecturing  in  a  Hall  in  Pearl  Street.  To 
occupy  the  stand  he  so  lately  occupied,  was  an  act  of 
temerity,  certainly  not  of  my  own  seeking — but  being 
once  in  the  rostrum,  with  a  considerable  audience 
before  me,  I  struck  my  axe  into  the  largest  tree  in 
the  forest — (a  common  error  with  young  woodsmen 
and  young  preachers) — that  is  to  say,  I  ventured  a 
solution  of  the  problem  of  evil !  Of  course  it  was 
done  in  a  crude  way,  and  the  old  serpent  might  have 
justly  complained  that  I  hacked  him  all  over,  instead 
of  attempting  to  bruise  his  head  genteelly. 

Our  printing-office,  meanwhile,  was  a  natural  place 
of  resort  for  such  Universalists  as  had  remaining  hope 


64  VISITS   LANCASTER. 

of  the  cause.  Plan  after  plan  was  talked  over  for 
reviving  it,  and  early  in  the  spring,  a  small  frame 
meeting-house,  in  Grand  Street  near  the  head  of 
Division,  was  purchased  by  a  few  zealous  friends, 
mainly  residing  in  the  neighborhood.  It  was  refitted 
in  a  plain  but  neat  style,  and  dedicated — and  there, 
on  the  5th  of  April,  1829,  commenced  my  regular 
ministerial  life.  On  the  first  of  the  ensuing  month, 
the  printing  materials  were  removed  to  a  frame  build- 
ing in  the  rear,  and  the  establishment  became  the 
head-quarters  of  Universalism  in  New  York. 

A  society  was  not  yet  organized,  but  our  congrega- 
tions nearly  filled  the  house  in  the  forenoon,  filled  it  in 
the  afternoon,  and  in  the  evenings,  when  the  weather 
was  pleasant,  the  building  was  crowded,  and  many 
were  hearers  outside,  and  in  the  printing-office  ad- 
joining, there  being  communication  by  folding  doors. 

How  I  managed  to  write  three  sermons  a  week,  such 
as  they  were,  is  more  than  I  can  now  understand.  But 
it  was  done,  excepting  when  relieved  by  the  kindness 
of  Rev.  0.  Whiston,  who  preached  his  first  sermon  in 
that  house.  He  was  a  noble-hearted  brother  then,  and 
he  is  so  yet.  Besides  this  help,  the  month  of  May 
was  spent  in  Philadelphia,  in  pulpit-exchange  with  Mr. 
risk. 

During  that  month  I  visited  and  preached  in  Lan- 
caster, and  some  wonderment  was  expressed  by  un- 
friends of  Universalism  that  one  so  lately  from  the 
printing-office  should  have  the  hardihood  to  appear  in 
the  same  locality,  as  a  preacher.  A  large  congregation 
attended,  prompted  presumptively  by  curiosity.  Be- 
yond the  gratification  of  this  feeling,  and  the  expression 
of  personal  respect  on  the  part  of  the  citizens,  there 
was  no  opportunity  of  judging  of  the  effect  at  the 


VISITS   MARIETTA.  65 

time.  M}^  own  share  in  the  pleasures  of  that  visit 
was  chiefly  in  the  family  circle  of  'home,  sweet  home.' 

A  visit  to  Marietta,  during  the  same  week,  could  not 
be  otherwise  than  interesting  and  joyous.  It  was  so 
to  me,  and  to  many  personal  friends  outside  of  the 
circle  of  religious  sympathy.  The  same  could  hardly 
be  affirmed  of  the  Presbyterian  dynasty,  whose  perse- 
cutions had  indirectly  brought  me  into  the  ministry. 

Let  me  not  speak  harshly  of  the  Presbyterians  of 
Marietta,  en  masse.  There  were  a  few  noble  souls 
among  them,  and  even  those  who  opposed  my  friend 
Grosh  and  myself  so  earnestly,  were  mainly  sincere 
people.  The  trouble  was  with  the  parson,  who  fawned 
in  the  daylight  and  struck  in  the  dark — together  with 
a  few  satellites  of  the  same  ancient  but  not  honorable 
stock. 

I  could  not  debar  myself  the  privilege  of  calling 
upon  him  in  my  capacity  as  a  clergyman.  He  was 
glad  to  see  me — of  course  he  was — how  could  it  be 
otherwise  ? — but  the  religious  portion  of  our  conver- 
sational interview,  he  was  happy  to  refer  to  a  reverend 
brother  of  his,  who  was  providentially  present. 

This  brother  was  decidedly  more  of  a  man  than  was 
his  host.  The  latter  was  cold  within  and  genial  with- 
out, while  the  former  was  evidently  as  hot  within  as  he 
was  testy  without.  My  invitation  for  them  to  attend 
my  meeting  in  the  evening  was  met  by  a  prompt 
refusal  by  the  deputed  spokesman. 

"I  could  not  stand  up  while  you  prayed,"  said  he, 
with  the  energy  of  an  insulted  spirit. 

''  Then,  sir,  you  shall  sit  during  prayer,"  I  replied, 
pleasantly. 

"  I  would  not  be  inside  the  house  while  you  prayed," 

he  added,  with  still  stronger  emphasis. 

6* 


6Q  YE   SHALL   DIE   IN  YOUR   SINS. 

"  Then,  sir,  you  can  remain  outside  the  door  until 
prayer  is  concluded,"  was  the  rejoinder. 

His  countenance  relaxed  its  sternness  into  a  smile, 
indicating  that  there  was  something  really  good  in  the 
man,  but  he  rallied  on  the  accusation  that  I  would  not 
preach  Christ  as  God.  ^' How  was  Christ  tempted?" 
he  inquired  of  me,  in  a  quick,  sharp  voice. 

'^  Every  man  is  tempted  when  he  is  drawn  away  of 
his  own  lusts,  and  enticed.  .  .  .  He  was  tempted  in  all 
points,  like  as  we  are  tempted,  yet  without  sin." 

This  answer  brought  a  storm  about  my  ears,  which 
was  only  increased  when  I  suggested  that  ^' being 
shown  the  kingdoms  of  the  world  and  th«  glory  of 
them,"  signified  simply  the  temptation  of  ambitious 
thought. 

The  host  perceived  that  the  guest  was  out  of  sound- 
ings, and  so  concluded  to  bring  his  visitor  into  shoal 
water,  in  hopes  of  wreck. 

"Do  you  not  know,"  he  quietly  remarked,  "that 
Christ  said  to  the  Jews,  '  If  ye  die  in  your  sins,  whither 
I  go  ye  cannot  come  ?'  " 

"And  do  1/ou  not  know,"  I  replied,  "that  Christ 
said  the  same  thing  to  his  own  disciples  ?" 

This  was  a  mistake  of  mine.  Christ  never  said  to 
his  disciples,  "  If  ye  die  in  your  sins" — neither  did  he 
ever  say  so  to  the  Jews.  Both  of  us  were  in  error, 
literally,  and  his  attempt  to  correct  me,  by  accurate 
quotation,  only  served  to  correct  himself.  As  the 
point  is  interesting,  and  the  passage  frequently  mis- 
quoted, let  me  set  the  matter  forth  distinctly,  substan- 
tially as  unfolded  in  the  conversation  : 

John  viii.  21,  24  :   "Ye  shall  seek  me,  and  shall  die 

in  your  sins  ;  whither  I  go,  ye  cannot  come I  said 

therefore  unto  you,  that  ye  shall  die  in  your  sins  ;  for 


JEWS  AND   DISCIPLES.  67 

if  ye  believe  not  that  I  am  he,  ye  shall  die  in  your 
sins."     This  was  said  to  the  Jews. 

John  xiii.  33  :  ''Ye  shall  seek  me ;  and  as  I  said 
unto  the  Jews,  Whither  I  go,  ye  cannot  come,  so  noio 
I  say  to  YOU."     This  was  said  to  the  disciples. 

Any  one  can  see  that  the  force  of  these  passages  is 
not  in  the  declaration,  "Ye  shall  die  in  your  sins,"  nor 
on  the  contingent  if.  Universalists  know,  as  well  as 
any  other  people  can  know,  that  thousands  of  mankind 
do  die  in  their  sins  ;  but  the  question  of  immortal  des- 
tiny does  not  rest  on  how  a  man  dies,  but  on  what  he 
shall  be  after  death,  namely,  in  the  resurrection  state. 

Accordingly  the  whole  force  of  the  cited  passages 
rests  on  the  expressions,  1st.  Ye  shall  seek  me ;  and 
2d.  Whither  I  go,  ye  cannot  come — and  both  these 
expressions  were  addressed  alike  to  the  unbelieving 
Jews,  and  the  believing  disciples.  That  they  must  be 
understood  in  the  same  sense,  is  evident — for  Christ 
expressly  declared,  "  And  as  I  said  unto  the  Jews,  so 
now  I  say  TO  YOU." 

If  it  be  replied  that  he  subsequently  said  to  Peter, 
''  Whither  I  go,  thou  canst  not  follow  me  now,  but  thou 
shalt  follow  me  afterwards,''  xiii.  36,  this  is  my  answer: 
He  said  so  to  Peter,  but  to  no  one  else — leaving  all 
others  under  the  absolute  declaration  aforesaid. 

Finding  that  a  scriptural  subject  did  not  answer  the 
intended  purpose,  the  host  resorted  to  a  topic  which 
might  give  him  a  metaphysical  advantage.  It  related 
to  the  love  of  God  for  sinners,  and  the  pious  objector 
was  horrified  by  the  thought,  that  there  should  be  no 
difference  between  saints  and  sinners,  regarded  as  ob- 
jects or  subjects  of  divine  benevolence.  What !  do 
you  believe  that  God  looks  with  equal  complacency  on 
the  holiest  saint  and  the  vilest  sinner  ? 


68  LOVE   OF  COMPLACENCY.  * 

No,  sir  ;  nor  is  such  sentiment  implied  in  the  univer- 
sal love  of  God.  There  is  a  distinction  between  the 
love  of  compassion  and  the  love  of  complacency. 

There  was  not  time  to  enter  largely  into  any  theme, 
but  the  distinction  here  recorded  was  plainly  expressed. 
It  might  have  been  clearly  illustrated,  as  follows  : 

The  first  commandment,  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,"  is  of  universal  and  per- 
petual obligation.  Being  based  in  equity  and  reason, 
it  implies  that  the  Lord  our  God  loves,  and  perpetually 
will  love  every  individual  of  our  race  with  all  his  heart. 
There  must  be  a  beginning  somewhere — there  must  be 
some  standard — some  cause  with  which  the  effect  is 
linked.  And  where  shall  that  beginning,  standard, 
cause,  be  discovered,  unless  it  be  in  the  universal,  per- 
petual love  of  the  Creator  ?  The  precept  follows,  of 
love  to  God  supremely:  "We  love  JSijn,  because  he 
first  loved  us."  The  precept  also  follows,  of  love  to 
man  universally :  "  If  God  so  loved  us,  we  ought  also 
to  love  one  another."  1  John,  iv. 

But  the  divine  love  for  man  must  be  distinguished, 
as  of  compassion  or  complacency,  according  to  moral 
character — the  latter  including  both  act  and  motive. 
The  same  distinction  obtains  with  the  love  of  a  father 
for  his  children — for  he  views  the  trustful,  willingly 
obedient  child  with  complacency,  indicating  that  the 
parties  are  in  harmony ;  whereas  he  looks  upon  the 
child  of  opposite  character,  not  with  coraplacency,  for 
there  is  no  harmony,  but  with  compassion.  Jesus  loved 
the  disciple  w^ho  lay  in  his  bosom,  that  is,  w^ith  com- 
placency :  he  had  "  compassion  on  the  ignorant,  and 
those  who  are  out  of  the  w^ay."  It  was  this  compassion 
which  prompted  all  his  ejQforts  in  behalf  of  sinners,  the 
ungodly,  enemies,  enduring  even  to  the  death  of  the 


LOVE    OF    COxMPASSION.  "  69 

cross, — the  whole  being  referred  to  the  corresponding 
love  of  the  Supreme  Being.  Rom.  v.  6-8.  Had  he 
loved  a  sinful  world  with  the  love  of  complacency,  there 
would  have  been  no  Saviour  sent,  for  none  would  have 
been  needed.  Love  of  compassion  does  not  interdict 
even  severe  judgments,  provided  they  be  employed  as 
a  means  of  final  recovery ;  and  so,  through  all  evils  of 
every  sort,  faith  looks  to  the  love  of  the  universal  Fa- 
ther of  spirits.  All  clouds,  with  fearful  flashings  and 
dread  thunderings,  are  restricted  to  the  atmosphere 
surrounding  the  earth :  high  above  all  darkness  and 
gloom,  the  glorious  sun  shines  on  for  ever. 

These  illustrations  were  not  presented  on  the  occa- 
sion referred  to.  It  was,  as  we  may  say,  a  skirmish, 
and  not  a  pitched  battle  ;  but,  as  before  remarked,  the 
distinction  specified  was  clearly  expressed,  and  the 
conversation  turned  to  other  topics,  the  details  of  w^hich 
are  not  remembered.  Suffice  it  to  say,  that  the  whole 
matter  was  rehearsed,  immediately  after,  to  a  number 
of  intelligent  friends,  and  their  opinion  coincided  with 
my  own,  that  the  cause  of  Universalism  did  not  suff'er 
in  the  interview.  Let  me  also  acknowledge  frankly, 
that  it  was  somewhat  gratifying  to  my  ''  human  na- 
ture," to  confront  my  quondam  assailant  so  soon,  in 
my  new  capacity,  and  put  him  to  his  mettle. 

It  is  scarcely  necessary  to  add  that  Zion's  Church 
was  literally  crowded  in  the  evening,  from  mixed  mo- 
tives, chiefly  of  the  right  sort.  There  was  one  man  in 
the  congregation,  as  a  layman,  whom  I  hoped  never 
again  to  address  in  that  relation  to  our  cause.  I  refer 
to  my  valued  friend  and  brother,  A.  B.  Grosh.  He 
had  already  preached  several  times,  by  way  of  usual 
experiment,  and  he  shortly  afterwards  entered  a  minis- 
try of  which  he  has  long  been  an  ornament. 


70  THE   STORY   CLOSED. 

On  the  sixth  evening  following  the  above  meeting, 
the  reverend  brother  of  the  Presbyterian  parson  an- 
nounced from  the  same  pulpit,  that  on  the  next  Sabbath 
evening  "he  would  deliver  a  discourse  on  the  divinity 
of  Christ.  He  was  led  to  do  so,"  he  said,  ''by  having 
been  told  by  a  young  man  that  Christ  was  tempted  by 
his  devilish  ambition  and  stood  on  the  mountain  of  his 
own  pride." 

This  announcement  was  communicated  to  me  by  Mr. 
Grosh,  who  was  present,  and  whose  letter,  dated  May 
19, 1829,  narrated  the  amusing  scene  that  immediately 
ensued.  He  stood  on  a  bench,  and  so  catechised  the 
reverend  gentleman,  in  the  presence  of  the  congrega- 
tion, as  to  compel  the  open  acknowledgment  from  the 
parson  that  he  heard  the  whole  conversation  between 
his  guest  and  myself,  and  that  "he  heard  no  such 
words  mentioned  as  devilish  ambition."  These  were 
the  words  of  offence,  alleged  by  that  guest,  and  the 
account  given  by  the  host  resolved  the  whole  into  merely 
this, — that  Christ,  in  my  view,  was  tempted  by  the 
spirit  of  ambition  in  man  ! 

Six  years  and  a  half  afterwards,  (for  the  story  may 
as  well  be  completed  now,)  this  same  unscrupulous 
parson  brought  up  the .  accusation  against  me,  (in  my 
absence  of  course,)  that  I  "had  stated  to  him,  some 
time  ago,  that  Christ  was  tempted  by  his  devilish  am- 
bition, and  that  God  looks  with  equal  complacency  on 
the  murderer  and  thief  as  He  does  on  the  saint !" 

The  manner  in  which  this  re-vamped  falsehood  was 
exploded  by  the  accused  party,  in  person,  was  put  in 
print  at  the  time.  Recapitulation  would  be  a  waste 
of  space,  and  the  conduct  of  that  '  accuser  of  the  breth- 
ren' is  mentioned  in  these  pages,  merely  as  an  example 
of  the  tortuous  path  of  the  snaky  tribe. 


ELIAS   HICKS.  71 

The  sermon  which  pleased  the  people  best,  in  my 
New  York  engagement,  was  delivered  under  singular 
circumstances.  It  was  in  July.  Remittent  fever  had 
seized  me  a  few  days  previously,  but  hope  that  the 
paroxysm  would  be  delayed  until  after  service,  led  me 
into  the  pulpit  on  Sunday.  Nervous  excitement  ac- 
celerated the  visitation,  and  during  the  prayer  and 
second  singing  my  teeth  chattered  with  the  ague.  Fe- 
ver grew  hotter  and  hotter  as  the  sermon  progressed, 
and  little  did  the  auditory  imagine  of  the  fire  that  was 
burning  within  me.  The  words  were  written  down, 
and  were  mine :  the  manner  was  decidedly  extempore, 
and  was  not  mine.  It  was  the  latter  that  pleased  so 
well,  not  the  former — and  therefore  this  paragraph  is 
not  self-laudatory. 

A  severe  attack  of  illness  followed ;  and  gratitude 
impels  me  to  record  my  indebtedness  to  Mr.  Whiston 
for  his  unremitted  personal  care  in  my  necessity,  and 
to  Dr.  Downer  for  his  kind  medical  attendance. 

An  exchange  with  Rev.  B.  Whittemore  took  me  to 
Troy  at  a  time  peculiarly  interesting  to  me.  Elias 
Hicks,  then  returning  from  Canada,  his  last  ministerial 
tour  of  any  kind,  had  appointed  a  meeting  for  the 
afternoon.  Of  course  I  attended,  and  several  of  the 
brethren  accompanied  me.  After  dismission,  I  ten- 
dered my  hand  to  the  old  man,  with  a  remark  expres- 
sive of  my  pleasure  in  meeting  an  ancient  personal 
friend  of  my  grand-father.  On  being  asked  for  and 
announcing  the  name,  he  pressed  my  hand  very  cor- 
dially, looked  me  in  the  face  with  fatherly  tenderness, 
and  said, 

"And  is  thee  a  grand-son  of  my  old  friend,  Abel 
Thomas  !  Well,  if  thee  will  walk  in  his  footsteps,  thee 
"will  be  a  very  good  man." 


72  VISIT   TO    SARATOGA. 

Even  had  he  known  mj  profession,  he  would  scarcelj 
have  varied  his  phraseology,  for  the  testimony  con- 
cerning my  ancestor  was  absolute,  whereas  the  accom- 
panying counsel  was  Jii/pothetical  of  me. 

Elias  Hicks  was  undoubtedly  one  of  the  great  men 
of  this  century — not  great  in  learning,  but  in  native 
talent,  independence,  energy.  Not  great  in  logical 
method,  such  as  may  be  acquired,  but  in  a  searching 
appeal  to  the  understanding  by  the  force  of  stirring 
thoughts.  Not  great  in  the  oratory  of  training,  but 
in  the  vigorous  speech  of  a  soul  that  feels  the  dignity 
and  value  of  truth.     He  has  left  his  mark  on  the  age. 

After  his  death,  a  cast  of  his  face  and  forehead  was 
taken,  by  stealth  I  believe.  He  was  opposed,  as  many 
of  his  elder  brethren  are,  to  taking  likenesses,  by 
painting  or  otherwise ;  and  it  is  doubtful  whether  any 
thing  of  the  kind,  excepting  as  obtained  from  remem- 
brance, is  extant.  Something  more  accurate  was  once 
sought  by  an  artist.  ^'  Can  thee  suggest  any  way," 
said  he  to  a  venerable  Friend,  ''  by  which  I  can  obtain 
a  sketch  of  Elias  from  life  ?" 

.  "  There  is  only  one  way  that  I  can  think  of,"  was 
the  rej^ly.  ''  Possibly  thee  might  succeed  by  taking  a 
position  behind  the  door  in  the  meeting-house ;  but  I 
admonish  thee  to  be  discreet  in  thy  attempt,  for  if 
Elias  sees  thee  at  it,  he  will  kick  thee  into  the  sea  !" — 
meaning  that  a  withering  rebuke  w^ould  be  administered 
on  the  spot. 

—  My  enemy,  the  ague,  kept  me  company  to  Sara- 
toga. Even  my  decided  preference  for  the  company 
of  our  worthy  brethren.  Rev.  Stephen  R.  Smith  and 
Rev.  Lucius  R.  Paige,  whom  I  met  at  the  Springs, 
could  not  alienate  his  personal  attachment.  Had  he 
merely  shook  hands  with  me,  I  could  have  borne  it 


INVITED    TO    PHILADELPHIA.  73 

with  some  show  of  courtesy,  but  he  shook  me  all  over 
for  an  hour  at  a  time,  and  did  not  leave  me  till  he  had 
kindled  an  internal  fire  that  almost  consumed  me. 
Every  day  the  process  was  repeated,  nor  did  a  journey 
to  Oneida  county,  with  Mr.  Smith,  release  me  from 
persecution.  It  almost  seemed  as  if  he  was  bent  on 
ultimately  fulfilling  the  prophecy  of  a  shaking  among 
the  dry  bones. 

Keturning  to  New  York,  I  had  provoking  evidence 
of  his  presence ;  nor  was  it  until  the  close  of  August, 
while  attending  an  Association  in  Philadelphia,  that 
he  gave  me  a  farewell  salutation.  It  would  have 
grieved  me  to  hear  that  he  had  taken  up  his  quarters 
with  my  next  worse  enemy. 

—  Mr.  Fisk,  with  whom  I  exchanged  in  September, 
discovered,  what  indeed  his  society  had  long  deplored, 
that  his  interests  in  New  York  conflicted  with  his 
duties  in  Philadelphia,  and  he  forwarded  a  letter 
resigning  his  pastoral  charge.  It  was  accepted  reluc- 
tantly. My  own  standing  with  that  worthy  people 
was  first  revealed  to  me  by  an  unanimous  invitation 
to  the  vacancy. 

Surprise  and  conscious  incompetency  for  the  station 
prompted  a  sincere  protest.  "  As  a  Society  of  attached 
believers,"  said  I,  "you  are  few  in  numbers,  and  you 
need  a  better-instructed  and  more  experienced  Pastor 
than  I  am.  Your  late  preacher  attracted  great  crowds 
to  his  evening  lectures,  and  you  must  look  elsewhere  for 
one  who  can  continue  such  a  state  of  things." 

"  Such  a  state  of  things  is  not  our  choice,  though  it 
has  done  good,"  was  the  reply.  "The  fewer  we  are, 
as  to  membership  and  supporters,  the  fewer  you  will 
have  to  please.  You  preached  your  first  sermon  in 
our  meeting-house.     We  invite  you  as  a  young  man, 


74  REMEMBERS   NEW   YORK. 

knowing  what  you  are,  in  hopes  that  you  will  grow  up 
with  us,  and  remain  with  us,  as  a  son  of  our  adoption." 
Resistance  was  overcome  by  such  kindly  considera- 
tions, and  the  invitation  was  accepted.  The  con- 
nexion, unanimous  in  the  commencement,  was  har- 
monious and  happy  from  first  to  last,  during  a  period 
of  nearly  ten  years. 

It  would  have  been  singular  had  my  interest  ceased 
immediately  in  the  Grand  Street  Church,  New  York. 
It  did  not.  That  humble  tabernacle  is  very  dear  to  my 
remembrance  still,  notwithstanding  its  appropriation  to 
another  use,  a  year  or  so  subsequently  to  my  removal. 
There,  my  stated  ministerial  life  began,  and  despite 
of  privations,  because  of  low  finances  and  even  poverty, 
and  despite  of  close  confinement  to  study  and  some 
illness,  I  had  enjoyed  myself  finely. 

In  that  house,  by  my  invitation.  Rev.  C.  F.  Le  Fevre 
(having  withdraAvn  from  the  Episcopal  Church  in  Ca- 
nada) preached  his  first  sermon  to  a  professedly  Uni- 
versalist  congregation.  His  text  was  Psalm  cxlv.  9. 
There  also  I  had  heard  Rev.  Thomas  F.  King  preach 
for  the  first  time,  and  the  charm  of  his  rich,  round 
voice,  as  he  read  the  107th  Psalm,  can  never  be  for- 
gotten. The  former  has  ceased  from  the  ministry, 
leaving  the  unction  of  his  loving  spirit  as  a  blessing 
to  our  order ;  and  the  latter,  who  departed  to  the 
better  country  in  1840,  is  shining  as  a  star  in  the  fir- 
mament of  Truth. 

That  humble  meeting-house  was  very  near  to  my 
thoughts,  notwithstanding  my  removal  to  Philadelphia. 
The  untoward  circumstances  of  its  ensuing  winter's 
history  were  learned  with  sorrow ;  but  the  harps  were 
taken  from  the  willow^s  in  the  spring  of  1830 — for 


SETTLES   IN    PHILADELPHIA.  75 

Rev.  Thomas  J.  Sawyer,  who  was  both  a  promising 
and  doing  young  man,  assumed  the  pastorate  of  the 
Society.  The  old  hive  was  shortly  abandoned,  and  a 
new  one  obtained  in  Orchard  Street.  Prosperity 
attended  the  combined  fidelity  of  Pastor  and  People, 
and  they  rejoiced  abundantly  in  the  blessing  of  God. 


Settled  as  Pastor  in  Philadelphia,  in  the  church  in 
which  I  preached  my  first  sermon  less  than  one  year 
before !  Sincerely  doubting  my  competency  for  the 
station,  I  sincerely  endeavored,  by  diligent  study  and 
earnestness,  to  prove  the  contrary.  Whatever  success 
attended  my  ministry  must  be  attributed  to  these  facts 
in  conjunction. 

It  is  not  my  purpose  to  enter  into  details.  A  volume 
would  not  suffice  to  relate  the  history  of  Universalism 
in  Pennsylvania,  from  1829  to  1839.  There  must  ne- 
cessarily be  a  selection  of  incidents ;  and  I  shall  aim, 
in  these  pages,  to  introduce  only  such,  at  intervals,  as 
will  serve  to  mark  the  pathway  of  my  personal  jour- 
neying.    Vastly  more  will  be  omitted  than  inserted. 

—  During  the  early  part  of  my  ministry  in  Philadel- 
phia— as  early  as  the  spring  of  1830 — Lorenzo  Dow 
preached  several  times  in  our  meeting-house,  by  per- 
mission. He  was  an  eccentric,  sincere  man,  of  good 
talents  and  delivery,  a  perpetual  traveler — literally  a 
pilgrim  in  the  earth,  though  not  a  stranger.  Few 
preachers  were  so  widely  known  as  he,  and  few  will 
live  so  long  in  tradition. 

He  was  a  religionist  of  no  sectarian  tie.  Once,  in  my 
desk,  he  announced  himself  as  a  Free  Thinker,  belong- 
ing to  the  class  of  people  who  take  the  liberty  of  think- 
ing for  themselves,   and  who,  if  they  discover  their 


76  LORENZO    DOW. 

thinking  was  wrong,  take  the  liberty  of  thinking  again. 
He  was  particular  to  mention,  however,  that  '  he  had 
broken  away  from  the  apron-strings  of  Orthodoxy.' 

He  certainly  was  not  a  Universalist  in  doctrine, 
though  he  sometimes  lost  the  centre  of  ^  orthodox* 
gravity  in  leaning  that  way.  '  People  sometimes  ask 
me,'  said  he,  ^how  large  a  proportion  of  the  human 
family  I  believe  will  be  saved  ?  I  have  uniformly  re- 
plied, that  I  believe  all  infants  and  all  idiots  will  be  of 
the  number  ;  and  these,  in  my  opinion,  constitute  a 
large  majority  of  mankind  !' 

He  was  an  oddity  in  all  respects,  excepting  perhaps 
in  his  current  of  religious  thought.  In  that,  he  coin- 
cided with  the  more  enlightened  Methodists.  He  was 
quaint  in  his  illustrations.  'Evil  thoughts,'  said  he, 
^  may  come  to  you  in  flocks.  They  come  as  birds  of 
prey.  You  may  not  be  able  to  prevent  them  from  fly- 
ing across  your  fields,  but  you  can  certainly  prevent 
them  from  making  nests  in  the  bushes.' 

He  was  quaint  in  his  texts.  Standing  on  a  butcher's 
block  in  a  Market  House,  a  laro;e  cono;reo;ation  await- 
ing  the  sermon,  he  pulled  a  time-piece  from  his  pocket, 
held  it  up  by  the  chain  for  a  few  moments,  meanwhile 
looking  intently  around  with  his  penetrating  eye,  and 
said,  'Watch  !'  After  a  brief  pause  he  added,  'What 
I  say  unto  you^  I  say  unto  all:  Watch!'  He  then 
proceeded  with  an  admonitory  discourse,  in  three  parts. 
1st.  Watch  against  your  own  hearts,  or  they  will  de- 
ceive you.  2d.  Watch  against  the  priests,  or  they  will 
mislead  you.  3d.  Watch  against  the  devil,  or  he  will 
devour  you ! 

He  sometimes  omitted  both  singing  and  prayer. 
'We  will  omit  singing  to-night,'  said  he  on  one  occa- 
sion, '  because  we  may  not  know  the  same  words  and 


ECCENTRIC   VISITER.  77 

tune,  and  you  have  not  come  hither  to  hear  me  sing 
-alone,  nor  I,  to  hear  you  sing.  We  will  also  omit  vocal 
prayer,  for  most  of  you  have  come  hither  out  of  curiosi- 
ty, and  are  not  in  a  praying  mood.'  Then  he  an- 
nounced his  subject,  and  proceeded  to  discuss  it  in  his 
eccentric  but  instructive  way. 

His  sincerity  was  never  doubted,  and  he  was  unques- 
tionably a  useful  man  in  his  generation.  He  has  de- 
parted to  his  long  home.  I  mention  him  in  these  pages 
to  record  my  sense  of  his  worth,  from  personal  know- 
ledge— and  also  for  the  purpose  of  introducing  another 
eccentric  preacher,  with  whom  I  was  more  intimately 
connected.  He  was  like  Lorenzo  Dow  in  being  an 
almost  perpetual  itinerant — also  in  quaintness,  though 
of  a  more  refined  description.  He  was  greatly  Dow's 
superior  in  native  talent  and  acquired  knowledge,  and 
in  other  respects ;  and  he  had  no  fancy  for  Lorenzo's 
barbarism  of  dress. 

The  dissimilarities  of  the  men  became  more  marked 
in  after  years,  but  in  the  summer  of  1830  they  were 
much  alike,  excepting  in  age,  and  in  the  fact  that  the 
one  had  a  flowing  beard,  whereas  the  other  was  quite  a 
young  man,  with  a  smooth  face. 

The  latter  came  into  my  room,  an  entire  stranger. 
It  was  in  the  summer  just  named.  He  was  short  of 
stature,  roughly  dressed,  having  great  metal  buttons 
on  a  coat  that  might  have  fitted  almost  any  other  man 
as  well — a  sadly-worn  white  hat,  <=  run  to  seed' — the 
other  extremity  of  his  person  bearing  muddy  shoes  with 
strings  untied. 

A  disposition  to  smile  at  the  odd-looking  figure  be- 
fore me,  was  checked  when  he  took  off  the  white  hat, 
by  invitation — for  his  hair,  though  long  and  sun-burnt 

behind,  was   thin  in    the  region  of  Time's  forelock, 

7* 


78  GEORGE    ROGERS. 

allowing  a  remarkably  fine  development  of  brain  to  be 
visible.  Little  of  course  was  suspected,  in  that  day, 
of  Phrenology — but  a  fine  forehead  has  from  time  im- 
memorial given  a  favorable  impression  of  a  stranger. 
It  was  decidedly  so  in  this  case. 

He  modestly  informed  me  that  he  was  a  preacher, 
belonging  to  no  sect ;  that  he  had  been  laboring  in  the 
Beech  Woods  section  of  north-eastern  Pennsylvania, 
and  that,  being  in  Philadelphia  on  a  visit  to  friends, 
he  had  taken  the  liberty  to  call. 

In  the  early  part  of  our  interview,  I  stated  that  a 
gentleman  who  had  been  in  Addisville,  Bucks  county, 
on  the  preceding  Sunday,  had  heard  a  young  man 
preach  a  sermon  which  closely  agreed  with  the  views 
of  Universalists — though  he  could  not  tell  me  who  the 
young  man  was. 

i  I  am  he,'  said  my  visitor,  very  modestly,  and  an- 
nounced his  name  to  be  George  Rogers. 

That  name  sounds  familiarly  and  stoutly  now  among 
Universalists  and  others  all  over  the  United  States, 
and  has  so  sounded  these  many  years  ;  but  then  it  was 
all  unknown,  excepting  in  a  very  limited  circle,  al- 
though he  had  preached  for  some  time,  first  as  a  Metho- 
dist, and  afterwards  with  no  denominational  connexion. 
He  had  journeyed  hither  and  thither,  preaching  what- 
soever his  enlarging  thought  approved,  and  in  due  time 
he  was  brought  into  the  light  of  Universalism  by  read- 
ing and  reflection.  This  also  he  preached,  in  the  same 
order  of  obedience  to  the  movings  of  conscience. 

He  had  resisted  all  efi'orts  to  bind  him  to  any  locality 
in  the  way  of  settlement — refused  compensation  for  his 
services,  though  he  thankfully  accepted  what  was  oSered 
him  (which  was  trifling)  to  help  the  traveler  along — 
and  it  need  scarcely  be  added  that  when  he  called  upon 


/ 


DOINGS    IN   LANCASTER.  79 

me,  his  finances  were  decidedly  low.     They  had  never 
been  otherwise. 

It  was  his  purpose  not  to  make  himself  known  to  me 
as  a  Universalist.  The  fact  came  out  incidentally. 
We  had  a  small  supply  of  clergymen  in  our  ranks,  con- 
sidering the  need :  truthfulness  and  talent  were  alike 
stamped  on  my  visiter ;  and  so  I  invited  him  to  preach 
to  my  Society  on  the  Sunday  ensuing.  He  did  so,  and 
from  that  date  he  was  the  most  active,  persevering, 
widely-operating  home-missionary,  ever  connected  with 
our  denomination. 

Semi-annual  visits  to  my  parents  in  Lancaster,  served 
as  so  many  opportunities  to  preach  in  that  city.  Fa- 
ther was  always  present,  but  mother  was  too  strict  a 
Quakeress  for  that.  Never  was  there  a  kinder  mother, 
and  it  may  lawfully  be  suspected  that  she  was  inly 
pleased  to  hear  that  the  lectures  of  her  son  were  largely 
attended — for  nature  is  nature,  under  whatever  garb — 
but  she  remained  at  home.  We  never  conversed  on 
Universalism,  for  the  simple  reason  that  she  evidently 
was  averse  to  any  mention  of  the  subject.  Patient 
waiting,  and  other  circumstances,  eifected  what  I  had 
long  desired. 

In  the  spring  and  autumn  visits  of  1829,  the  Court 
House  was  freely  granted  by  the  authorities.  In  the 
spring  of  '30  it  was  refused — but  permission  of  the 
MarkM  House  was  obtained  from  the  Mayor,  with  spe- 
cial notice,  that  in  case  any  disturbance  was  caused  by 
my  preaching,  he  would  promptly  disperse  the  congre- 
gation by  his  police  force !  There  was  of  course  no 
need  for  this  kindly  guardianship  of  the  public  peace. 

In  the  autumn  of  1830,  Rev.  A.  B.  Grosh  and  my- 
self procured  the  use  of  a  large  brick  building,  former- 


80  MEETING   IN   A   GROVE. 

\j  a  stable,  but  now  converted  into  a  Theatre.  Here 
"we  discoursed  to  large  audiences.  During  the  winter 
the  proprietorship  passed  to  one  of  the  officers  of  the 
Lutheran  Church,  and  though  this  pious  man  still  rent- 
ed it  as  a  Theatre,  he  refused  it  to  the  Universalists  for 
religious  worship  on  Sunday,  because,  as  he  averred, 
<'he  was  fearful  the  Universalists  would  corrupt  the 
morals  of  Lancaster !" 

In  the  early  summer  of  1831  we  appointed  a  meet- 
ing in  a  grove,  less  than  a  mile  south  of  the  city,  near 
the  Conestoga — there  being  the  usual  preparation  of 
rough  seats  for  the  occasion.  On  Sunday  morning, 
the  current  of  people  was  seen  flowing  that  way ;  and 
in  due  season,  our  household  was  on  the  march — my 
good  mother  in  the  number  !  She  had  seen  her  son 
thrust  out  of  the  Court  House  into  the  Market  House, 
and  out  of  the  Theatre  into  the  Woods  by  bigots — and 
it  was  more  than  the  heart  of  a  mother  could  bear, 
without  an  open  testimony  against  the  wrong. 

"  If  that  be  Universalism,  I  have  no  objection  to  it," 
was  her  comprehensive  commentary  on  returning  from 
the  meeting. 

"  That,  thee  may  rely  upon  my  assurance,  is  Uni- 
versalism in  its  simplicity,"  was  the  natural  and  truth- 
ful response. 

"I  have  always  understood,"  said  she,  "that  Uni- 
versalism made  no  distinction  between  the  good  and 
the  bad,  but  turned  them  all  into  heaven  together  •  but 
thee  has  taught  us  that  nothing  unholy  can  enter  into 
the  kingdom  above." 

<'No  doubt" — so  the  conversation  continued — ''no 
doubt  thee  has  been  told  many  other  naughty  things, 
to  our  prejudice ;  and  now  they  are  all  gone  from  thy 
mind  at  once." 


MY  mother's  views.  81 

"I  am  not  quite  sure  of  that,"  she  added,  ''for  I 
cannot  agree  to  the  notion  that  there  is  no  punishment 
after  death.  There  are  many  people  who,  it  is  clear 
"to  me,  deserve  more  of  scourging  than  they  receive 
here.  What  they  do  receive  does  not  seem  to  mend 
their  ways." 

"  That  is  a  point,  mother,  which  we  will  not  dispute 
about.  Many  Universalists  believe  in  future  punishment, 
and  many  do  not ;  but  they  all  agree  in  the  final  ending 
of  all  evil,  and  the  salvation  of  all  souls  at  last.  Let  me 
read  to  thee  our  'Profession  of  Faith,'  adopted  by  the 
denomination  many  years  ago,  and  never  changed. 

*  I.  We  believe  that  the  Holy  Scriptures  of  the  Old  and  New 
Testaments  contain  a  revelation  of  the  character  of  God,  and  of 
the  duty,  interest  and  final  destiny  of  mankind. 

*  II.  "We  believe  that  there  is  one  God,  whose  nature  is  Love, 
revealed  in  one  Lord  eTesus  Christ,  by  one  Holy  Spirit  of  Grace, 
who  will  finally  restore  the  whole  world  of  mankind  to  holiness 
and  happiness. 

'  III.  We  believe  that  holiness  and  true  happiness  are  insepa- 
rably connected,  and  that  believers  ought  to  be  careful  to  main- 
tain order  and  practise  good  works — for  these  things  are  good  and 
profitable  unto  men.' 

"  This,  mother,  is  the  platform  of  Universalism. 
We  know  of  no  other." 

"  I  can  not  believe  that  any  person  w^ll  be  punished 
without  end.  All  souls  will  be  restored  at  last,"  said 
she — and  thus  our  conversation  closed.  Subsequently, 
Universalism  was  frequently  introduced  as  a  topic  of 
casual  remark,  and  was  never  the  subject  of  disputation. 

My  mother's  conclusion  is  undoubtedly  the  convic- 
tion and  joy  of  myriads  of  persons  who  are  not  known 
as  Universalists.  It  is  presumptively  the  conviction  of 
the  numerous  class  of  open  opponents  even,  who  seek  tr 
push  professing  Universalists  to  the  one  position  of  no 


82  INNOCENCE   AND    RIGHTEOUSNESS. 

future  punisJiment — for  it  seems  to  indicate  a  wish  to 
appropriate  the  position  of  a  future  limited  punishment 
to  the  occupancy  of  a  growing  class  of  people,  in  all 
the  churches,  who  abhor  the  doctrine  of  a  strict  eternity 
of  woe. 

This  desire  to  substitute  a  subordinate  for  a  main 
issue,  has  been  repeatedly  exemplified  in  my  contro- 
versial interviews.  Several  cases  are  prominently  in 
my  remembrance, — a  few  of  which  may  be  interesting 
and  instructive. 

In  one  of  my  missionary  visits  to  Lancaster,  I  took 
for  my  text  the  words  in  Romans  v.  19 :  '  By  the  obe- 
dience of  one  shall  many  be  made  righteous.'  After 
noting  the  correspondence  of  this  passage  with  Isa.  liii. 
11,  '  By  his  knowledge  shall  my  righteous  servant  jus- 
tify many,'  the  distinction  was  shown  between  innocence 
and  righteousness.  The  former  is  simply  exemption 
from  evil — the  latter  is  active  virtue.  Adam  was 
created  innocent — so  is  every  child — but  the  same  may 
be  affirmed  of  a  lamb  or  a  bird:  but  Christ  was 
righteous^  1  John  ii.  1 — not  horn  so,  but  made  perfect 
through  sufferings,  Heb.  ii.  10. 

Next  in  order,  the  object  or  end  of  Christ's  mission 
and  ministry  came  up  for  consideration.  It  could  not 
be  strictly  a  restoratio7i — that  is,  not  in  the  literal 
meaning  of  the  term — for  this  would  imply  a  mere 
undoing  of  mischief,  a  taking  back  to  a  former  con- 
dition— as  the  Restoration  of  the  Stuarts  after  the 
protectorate  of  Cromwell — or  the  Restoration  of  the 
Bourbons  after  the  fall  of  Napoleon.  To  be  restored 
to  the  original  state  of  man,  as  in  the  case  of  Adam 
before  he  sinned,  would  be  merely  a  return  to  a  con- 
dition of  innocence  ;  but  the  text  specifies  a  forward 
march  of  man  to  an  estate  of  righteousness.     So  the 


STirFERING   AND    PUNISHMENT.  83 

text  declares — and  siicli  is  the  uniform  testimony, 
directly  or  indirectly,  regarding  Christ's  work. 

How  shall  this  be  effected  ?  By  Christ's  obedience, 
says  Paul ;  by  Christ's  knowledge^  saith  the  Lord. 
The  latter  was  the  means  of  the  former  in  the  case  of 
the  captain  of  our  salvation ;  and  he  was  the  Witness, 
by  word,  deed,  spirit,  life,  death,  resurrection,  to  accom- 
plish the  same  end  in  us,  and  by  the  same  means. 

Nothing  remains  but  the  question  of  number.  '  By 
his  knowledge  shall  my  righteous  servant  justify  many. 
.  .  .  By  his  obedience  shall  many  be  made  righteous.' 
Literally,  the  many — that  is,  the  multitude,  the  mass, 
the  whole  family  of  man — for  the  whole  scope  of  the 
Scriptures  concerning  Christ's  mission,  stamps  it  with 

UNIVERSALITY. 

After  meeting,  a  gentleman  sought  an  interview 
with  me  at  my  father's  house.  He  came  as  both  an 
inquirer  and  an  objector.  And  what  do  you  suppose 
were  his  points  ?  Any  thing  regarding  the  vital  dis- 
tinction between  innocence  and  righteousness  ?  any 
thing  affecting  a  going  backward  or  a  going  forward  ? 
any  thing  touching  the  consideration  of  number  ?  Cer- 
tainly not.  These  appeared  to  be  points  of  the  smallest 
possible  consequence.  His  whole  soul  was  in  the  in- 
quiry, Do  you  believe  in  vicarious  atonement  ?  No. 
And  this  reply  was  the  basis  of  aggregate  objection  to 
my  sermon  !  The  end  of  the  journey  was  nothing — 
the  path  was  everything  ! 

After  vainly  attempting  to  draw  him  to  the  main 
issue,  he  was  permitted  to  have  his  own  way.     Proceed. 

"The  Bible  plainly  asserts,"  said  he,  <'that  Christ 
suffered,  the  just  for  the  unjust,  that  he  might  bring 
them  to  God — and  yet  you  either  deny  this  sentiment 
or  consider  it  of  small  account." 


84  VICARIOUS   ATONEMENT. 

<'No,  sir,  I  do  not  deny  it,  and  I  consider  it  of  great 
account — but  it  is  of  infinitely  greater  account  to  know 
that  the  unjust  will  be  made  righteous  and  thus  brought 
to  God,  than  to  know  how  it  is  to  be  done." 

"  You  do  not  deny  that  Christ  suflfered  the  just  for 
the  unjust — yet  you  deny  vicarious  atonement !  How 
is  this  ?"  said  he. 

^'It  is  plain  enough  if  you  will  only  make  the  plain 
distinction  between  suffering  and  punishment,''  was 
the  response.  "  The  innocent  may  suffer,  as  in  the 
case  of  children  or  lambs — and  so  may  the  righteous 
suffer,  as  Christ  did ;  but  only  the  guilty  can  be  pun- 
ished. The  Bible  does  not  say  that  Christ  was  pun- 
ished— but  only  that  he  suffered.  He  was  without  sin, 
and  it  was  through  sufferings  only  that  he  was  made 
perfect.  We  are  sinners,  and  must  pass  through  pun- 
ishments to  become  innocent,  and  then  through  suffer- 
ings, as  Christ  did,  to  become  righteous.  The  context 
of  the  very  passage  you  rely  on,  shows  that  our  suffer- 
ings, in  this  process,  are  precisely  of  the  same  kind  as 
his.  If  in  one  case  vicarious,  so  also  in  the  other. 
Mark  the  adverb  :  '  For  Christ  also  hath  once  suffered 
for  sins.'  If  his  sufferings  were  of  a  strictly  peculiar 
kind,  that  adverb  certainly  would  not  be  there.  It  is 
also  written  that  Christ  suffered  for  us,  leaving  us  an 
example,  namely,  that  ^ue  should  endure  the  like  suffer- 
ings for  others,  should  it  be  necessary,  1  Peter  ii.  20, 
21,  iii.  17,  18.  According  to  your  showing,  that  is  not 
possible !" 

The  gentleman  here  began  to  cite  other  passages — 
such  as  rest  on  Jewish  types  and  figures — but  I  insisted 
on  adhering  to  the  quotation  with  which  he  began,  as 
a  plain  testimony  complete  in  itself — and  he  abandoned 
the  conversation. 


POSITIOX   OF   CHRIST.  85 

This  clinging  to  subordinate  issues  is  not  restricted 
to  the  Mystics.  We  find  it  in  more  Rational  quarters 
— an  instance  of  which  occurred  at  Easton,  on  the 
occasion  of  mj  first  visit  to  that  beautiful  borough,  in 
the  autumn  of  1830.  The  text,  "  God  is  Love,"  was 
employed  in  the  way  of  both  Doctrine  and  Precept. 
The  preacher  endeavored  to  show  that  the  latter  rests 
on  the  former — that  is  to  say,  the  Love  of  Man  to 
God  rests  on  the  Love  of  God  to  Man.  Universalism 
is  not  a  mere  theory.  It  is  pre-eminently  practical. 
It  aims  to  establish  Morality  on  the  basis  of  Religion. 
It  seeks  to  bind  man  to  God  by  the  assurance  that 
God  is  Love ;  and  this  assurance  finds  its  essential 
element  in  the  doctrine  of  the  final  reconciliation  of 
all  souls. 

After  dismission,  I  was  accosted  by  an  inquirer. 
"Do  you  believe  that  Christ  was  the  supreme  God?" 
said  he. 

"I  do  not  see,"  said  I,  "that  Christ's  position  of 
rank  has  anything  to  do  with  the  love  of  God  to  us, 
or  with  our  love  to  Sim.  Why  do  you  ask  the  ques- 
tion ?" 

"Please  gratify  me  by  answering  it,  plainly,"  he 
pleasantly  persisted,  and  I  did  answer  it,  "No." 
Whereupon  he  took  me  earnestly  by  the  hand,  and 
declared  himself  greatly  pleased  with  the  sermon ! 
He  belonged  to  the  Christ-ian  denomination — a  people 
who  specially  insist  on  the  supremacy  of  the  Father, 
and  the  subordinate  rank  of  the  Son.  I  was  mortified 
that  he  should  overlook  the  sublime  principles  of  the 
sermon — or  rather,  that  he  should  withhold  his  ac- 
knowledgment of  them  until  he  should  be  satisfied 
that  the  speaker  did  not  believe  in  the  supreme  Deity 

of  Christ. 

8 


86  UNIVERSAL   RECONCILIATION. 

Every  truth  is  important,  not  always  as  an  abstrac- 
tion, but  in  its  connexions,  and  the  querist  was  probably 
looking  at  the  latter.  Nevertheless  it  is  worth  con- 
sidering whether  Trinitarian  Universalism  be  not  better 
than  Unitarian  Partialism.  Were  opinion  a  matter  of 
choice,  I  certainly  should  prefer  the  former,  on  the 
principle  that  three  good  gods  in  unity  are  preferable 
to  one  bad  god.  Mohammedans  are  strict  Unitarians 
— ^yet  endless  misery  is  in  the  Koran  as  the  judgment 
of  Allah  on  myriads  of  our  race.  What  better  is  that 
form  of  Unitarian  Judaism,  or  of  Unitarian  Chris- 
tianity, which  proclaims  the  same  appalling  doom  as  a 
doctrine  of  the  Bible  ? 

Let  it  not  hence  be  inferred  that  I  have  any  leaning 
to  the  dogma  of  the  Trinity  as  set  forth  in  the  orthodox 
standards,  or  to  any  of  its  connexions — vicarious  atone- 
ment, imputed  righteousness,  and  the  like.  This  book, 
written  after  twenty-three  years  of  public  ministry, 
will  sufficient^  attest  my  faith  in  the  strict,  indivisible 
unity  of  God.  I  hope  it  will  also  attest  my  supreme 
regard  for  that  most  sublime  of  all  contemplations, 
the  final  reconciliation  of  all  souls. 

Judaism  was  Unitarian — Mohammedanism  is  Unita- 
rian— and  whether  Polytheism  or  Trinitarianism  be 
the  preference,  every  intelligent  man  is  a  Unitarian 
at  the  last,  because  he  resolves  the  godhead  into  unity. 
You  may  perplex  a  Trinitarian  with  the  three  persons 
of  the  creed,  and  with  their  alleged  co-equality  and 
co-eternity  ;  but,  after  all,  he  denies  being  a  Tri-theist, 
and  affirms  his  faith  in  only  one  God.  And  surely  a 
knowledge  of  the  modus  of  His  being,  is  of  infinitely 
less  account  than  a  knowledge  of  His  infinite  and 
changeless  love.  Even  His  modus  operandi,  in  re- 
demption, is  of  subordinate  consideration.     The  con^ 


A   MODAL   TRINITY.  87 

siimmation^  the  ultimate  result,  is  the  chief  concern. 
If  the  final  reconciliation  of  all  souls,  with  its  morali- 
ties, were  stricken  out  of  the  Kew  Testament,  I  could 
not  specify  any  doctrine  that  is  'peculiar  to  the  religion 
of  Christ.  I  must  therefore  continue  to  hold,  until 
better  informed,  that  distinctiA^e  Universalism  is  iden- 
tical with  distinctive  Christianity. 

We  have  many  proofs  that  there  is  a  struggling  and 
a  striving  in  the  '  orthodox'  ranks  of  Christendom,  to 
modify  or  be  rid  of  the  two  doctrines  of  the  Trinity 
and  Endless  Misery.  And  I  have  thought,  in  the 
later  years  of  my  ministry,  that  all  Protestant  sects 
would  yet  occupy  the  platform  of  a  modal  Trinity, 
as  connected  with  final  universal  reconciliation.  The 
former  might  be  thus  explained : 

^"^1.  God,  as  an  absolute  term,  is  but  the  Saxon  for  the  Infinite 
Good,  the  sole,  indivisible  First  Cause.  In  furtherance  of  His 
purposes  and  plans  of  benevolence,  the  relation  of  Creator  and 
Creature  was  formed ;  and  when  Man  was  created  in  the  image 
of  God,  there  was  the  superadded  relation  of  Father  and  Son. 
These  relations  necessarily  co-exist.  By  this  is  not  meant  that 
co-eternity  can  be  affirmed  of  tlie  absolute  God  and  the  created  Man 
— for  this  would  be  an  absurdity — but  that  God  in  the  relation 
of  Father,  and  Man  in  the  relation  of  Son,  co-exist,  and  are 
co-eval. 

2.  Jesus  was  the  Son  of  Man  according  to  the  flesh ;  according 
to  the  spirit  he  was  the  Son  of  God.  He  was  anointed  with  the 
oil  of  gladness  above  his  fellows  the  prophets.  He  was  the  Christ 
— pre-eminently  the  well-beloved  Son  of  the  Father — and  God 
manifested  Himself  through  Jesus  as  never  He  had  manifested 
Himself  before.  The  passages  which  treat  of  Immanuel,  God 
with  us  ;  God  manifested  in  the  flesh  ;  the  Word  becoming  flesh, 
&c.,  thus  find  consistent  exposition.  The  Divinity  and  the  Hu- 
manity were  combined  in, the  man  Christ- Jesus,  to  constitute  him 
the  Mediator  between  God  and  Men.  God  was  in  Christ,  recon- 
ciling the  world  unto  Himself.  The  Father  sent  the  Son  to  bo 
the  Savior  of  the  world — not  by  enduring  the  vengeance  of  God, 


88  A   MODAL   TRINITY. 

but  as  a  Witness  by  teaching  the  love  of  God,  and  as  a  Sacrifice 
bj  enduring  the  malignity  of  men,  so  that  he  might  thoroughly 
exemplify  that  divine  truth  and  love  by  which  only  the  soul  can 
be  redeemed. 

3.  As  the  Witness  of  the  Father,  the  Son  reveals  the  Truth 
of  God  to  the  mind  of  Man.  But  the  Truth,  as  an  abstraction, 
may  be  held  in  unrighteousness — a  mere  head-religion,  as  we 
may  say  ;  and  so  the  influence,  the  genius,  the  SpiHt  of  Truth, 
proceeding  from  the  Father  through  the  testimony  of  the  Son,  is 
designed  to  reach  the  heart.  That  spirit  is  denominated  Para- 
deios,  in  the  Greek.  This  term  is  translated  Comforter  in  our 
version,  though  the  offices  of  Instructer  and  Sanctifier  appear  to 
be  also  implied,  John  xiv.  16,  17,  26  ;  xv.  26  ;  xvi.  7.  It  is  spe- 
cifically called  the  Holy  Ghost,  the  Spirit  of  Truth,  and  is  personi- 
fied, masculine,  as  Wisdom  is  personified,  feminine.  Matt.  xi.  19. 

Christ  was  himself  a  Paracletos  or  Advocate  together  with  the 
Father,  1  John  ii.  1 — not  pleading  with  God  in  behalf  of  Man,  but 
with  Man  in  his  mission  as  the  ambassador  of  God ;  and  hence  the 
apostles  said,  *  Now  then  we  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us,  we  pray  you,'  (we  plead  with  you, 
we  advocate  God's  cause  with  you,)  'in  Christ's  stead, — be  ye 
reconciled  to  God.'     2  Cor.  v.  20. 

Christ  was  in  the  days  of  his  flesh,  and  still  is,  a  Paracletos  in 
the  sense  of  a  witness  of  the  truth ;  but  he  said  to  the  disciples, 
*  I  will  pray  the  Father,  and  He  will  send  you  another  Paracletos, 
even  the  Spirit  of  Truth  ....  which  is  the  Holy  Ghost  ....  which 
proceedeth  from  the  Father,  and  he  shall  testify  of  me,  and  ye  also 
shall  bear  witness.' 

—  In  this  synopsis  of  a  rational  modal  Trinity,  God,  Jesus  and 
Truth  are  the  absolute,  terms.  The  relative  terms  are  Father, 
Son  and  Holy  Ghost,  (or  Spirit  of  Truth;)  and  these  three  are 
(not  one  God,  nor  three  persons  in  one  God,  nor  any  person  nor 
persons  whatever,  but)  one  in  purpose — the  instruction,  holiness 
and  comfort  of  all  mankind  being  the  tri-une  object  of  the  plan 
of  redemption. 

The  session  of  our  Association  in  1830,  was  very- 
pleasant  to  me,  on  many  accounts.  It  was  held  in 
Reading,  the  shire  town  of  my  native  county  of  Berks. 
Many  of  my  kindred  of  the  elder  stock  had  been,  and 


DR.  GEORGE   DE   BENNEVILLE.  89 

many  of  the  then  active  generation  were,  well  known 
to  the  citizens,  and  I  was  not  suffered  to  feel  myself  a 
Gtrano'er.  Never  was  a  minister  welcomed  more  cor- 
diallj,  even  after  years  of  intimacy,  than  /  was  in 
that  beautiful  city  on  my  first  visit.  From  that  day  to 
this,  Reading  has  been  numbered  among  my  '  homes.' 

The  friends  with  whom  I  first  became  acquainted 
were  descendants  of  Dr.  George  De  Bonneville.  His 
early  history  was  very  remarkable.  If  any  part  of  it 
be  considered  marvelous,  let  us  remember  that  '  there 
are  more  things  in  heaven  and  earth  than  are  dreamed 
of  in  our  philosophy.' 

Christopher  Sower  was  a  well-known  printer  in  Ger- 
mantown  as  far  back  as  the  early  part  of  the  eighteenth 
century.  About  the  year  1741  he  informed  his  wife 
one  morning  that  he  had  received  commandment  in  a 
dream,  to  hitch  his  horses  to  his  carriage,  proceed  to  a 
certain  wharf  in  Philadelphia,  distant  seven  miles,  in- 
quire on  board  a  ship  just  arrived  for  a  man  who  was 
ill,  convey  him  to  Germantown,  and  take  special  care 
of  him. 

Pursuing  his  instructions,  Mr.  Sower  found  every 
thing  as  described,  and  brought  the  sick  man  to  his 
own  house.  That  man  was  Dr.  George  De  Benne- 
VILLE.  His  history,  as  narrated  to  Rev.  Elhanan 
Winchester,  and  put  in  print  in  1782  or  '83,  was  a 
very  singular  one.  The  following  is  a  summary  of 
the  most  important  points : 

De  Benneville's  father  was  a  Huguenot,  who  fled  to  England 
as  a  refuge  from  persecution,  and  was  employed  at  Court  by  King 
William.  His  mother  was  of  the  Granville  family,  who  died  soon 
after  he  was  born,  in  1703.  Tlie  orphan  was  taken  charge  of  by 
Queen  Anne — was  placed  on  board  a  ship-of-war,  being  destined 
for  the  Navy,  at  12  years  of  age — and  received  his  first  religious 

8* 


90  DOCTOR   DE   BENNEVILLE. 

impressions  on  the  coast  of  Barbary,  by  beholding  the  exceeding 
kindness  of  the  Moors  to  a  companion  wounded  by  a  fall.  For 
15  months  he  was  in  a  state  bordering  on  despair,  by  reason  of 
inward  doubtings  of  his  own  salvation — and  at  the  end  of  that 
period  of  suffering,  he  was  brought  into  the  marvelous  light  of 
universal  restitution. 

Feeling  it  his  duty  to  preach  this  great  truth  in  France,  he 
opened  his  testimony  in  the  Market  House  of  Calais  about  the 
17th  year  of  his  age.  He  was  taken  before  a  Magistrate,  and 
sentenced  to  8  days  imprisonment  for  the  offence.  Notwithstand- 
ing the  warning  that  a  repetition  would  endanger  his  life,  he  per- 
sisted for  the  space  of  two  years  in  preaching  in  France,  mostly 
in  the  woods  and  mountains. 

In  these  labors,  De  Benneville  had  equally  zealous  preachers 
in  co-operation — a  Mr.  Durant  being  of  the  number,  a  man  of  24. 
At  Dieppe,  these  two  ministers  were  seized,  tried  and  condemned 
to  death.  Durant  was  hanged,  and  while  preparations  were  being 
made  to  behead  De  Benneville,  a  reprieve  arrived  from  Louis  XV. 
He  was  imprisoned  for  a  long  time  in  Paris,  and  was  finally 
liberated  by  the  intercession  of  the  Queen. 

He  afterwards  went  to  Germany,  in  which  country  he  spent 
about  eighteen  years,  preaching  extensively,  devoting  himself 
meanwhile  to  scientific  studies.  In  the  38th  year  of  his  age  he 
emigrated  to  America,  and  was  taken  from  the  ship,  as  before 
related,  by  Christopher  Sower. 

On  recovering  from  illness,  De  Benneville  established  himself 
in  Oley,  Berks  county,  as  a  Physician — temporarily  also  as  a 
Teacher.  He  also  preached,  and  traveled  much  as  a  medical 
botanist  among  the  Indian  tribes,  in  northern  Pennsylvania.  He 
intermarried  with  the  Bartolet  family  of  Oley,  and  about  1757 
removed  to  Milestown,  where  he  died  in  1793,  aged  90. 

Dr.  De  Benneville  was  the  first  Universalist  preacher 
in  the  United  States,  so  far  as  our  information  extends. 
He  did  not  indeed  preach  constantly,  nor  did  he  as- 
sume the  name,  but  the  doctrine  of  universal  restitu- 
tion, from  youth  upward,  was  the  centre  of  his  religious 
system.  All  other  sentiments  revolved  around  this 
Sun,  and  maintained  their   orbits    by  its   attraction. 


HIS   CHARACTER.  91 

There  were  comets  also  in  his  system  of  divinity — 
singularities  of  opinion,  namely — but  they  were  subor- 
dinate to  the  final  harmony  of  the  spiritual  universe, 
and  did  not  interrupt  'the  music  of  the  spheres.' 

It  would  be  small  commendation  of  De  Benneville  to 
say  that  his  life  was  harmless.  It  was  a  life  of  active 
goodness.  His  devotional  spirit  found  expression, 
through  amenity  of  manner,  in  that  humble,  practical 
righteousness  which  is  the  most  acceptable  ofi'ering  in 
the  sight  of  God.  He  lived  beloved,  and  there  was 
deep  mourning  when  he  departed — not  that  heaven 
had  claimed  its  own,  but  that  his  visible  example  was 
taken  from  the  earth. 


92  pheaches  m  Quaker  meeting. 


CHAPTER  III. 

Preaches  in  Quaker  Meeting — Called  to  account — Special  inspira- 
tion— Is  '  dealt  with'  by  the  Quakers — Membership  discontinued 
— Xot  a  hireling — Brown  clothes — Ordinances — Music — Discus- 
sion in  Easton — A  Pagan  Christian — Visits  Boston — Hears  Hosea 
Ballou — Preaches  in  Ballou's  church — Sketch  of  the  sermon — 
Visits  Hartford — Adding  one  word — Judgment  after  death — 
Eternal  death — Bible  and  candles  taken  away — House  stoned  in 
Columbia — Preaches  on  the  tow-path  of  the  Canal — Presbyterian 
divine  in  a  pet — Visits  Potter's  Meeting-House — Relics — Pre- 
emption proffered  gratis — Visits  Northern  Pennsylvania — Miss 
Julia  H.  Kinney — Rev.  George  Rogers — Lackawanna  Gulf — A 
Methodist  clergyman  with  horns — He  pushes  hard  at  the  Quakers 
— And  at  the  Universalists — Finds  his  mistake — '  If  Universalism 
be  true,  what  is  the  use  of  preaching  it?' — A  crazy  objection. 

I  HAD  been  two  years  in  the  Universalist  ministry 
before  any  attention  was  given  to  my  case  by  the 
Society  of  Friends — in  which  I  had  a  'birth-right,'  as 
it  is  called.  Several  times,  indeed,  I  had  spoken  in 
their  meetings  for  worship.  One  of  these  opportunities 
was  in  Exeter — the  place  of  my  nativity,  from  which 
my  father  had  removed,  with  his  family,  when  I  was 
three  or  four  years  old,  and  which  I  had  not  visited 
until  the  summer  of  1830. 

The  meeting  was  fully  attended,  and  was  briefly 
addressed  by  Samuel  Lee  and  Mary  Lee  his  wife, 
accredited  Ministers.  Never  have  I  made  any  pre- 
tensions to  super-ordinary  movings  of  the  spirit ;  but 
there  are  occasions  in  the  experience  of  every  public 
speaker,  when  he  has  within  him  a  glow  of  feeling 
which  urges  him,  as  by  inspiration  from  above,  to  give 
utterance  to  his  thoughts.     It  was  thus  with  me,  at 


CALLED   TO   ACCOUNT.  93 

the  time  referred  to,  and  I  spoke,  at  reasonable  length, 
of  divine  love  in  the  soul  of  man  as  a  principle  of  both 
action  and  hope.  It  was  not  merely  the  prompter  of 
a  vital  Morality,  but  the  spring  of  a  trustful  Religion, 
looking  confidently  to  the  ending  of  all  evil,  and  the 
establishment  of  the  kingdom  of  goodness  in  all  hearts. 
There  was  no  interruption  of  my  testimony,  but  solid 
attention  gave  token  of  interest. 

After  the  meeting  was  dissolved,  I  was  called  aside 
by  several  of  the  worthy  mothers,  (all  of  whom  were 
intimately  acquainted  with  or  relatives  of  our  family,) 
and  Mary  Lee  opened  a  conversation. 

"Does  thee  really  believe  what  thee  has  told  us?" 
said  she  with  a  calmness  that  did  not  conceal  her 
loving  concern. 

Does  thee  mean  to  ask  me.  Aunt  Mary,  whether  I 
am  a  hypocrite  ?  said  I  in  reply. 

''  0  no,  no,  not  that — but — but  does  thee  really  think 
it  is  true?" 

I  could  not  avoid  smiling  as  I  rejoined.  Thee  has  not 
improved  the  question,  for  it  still  leans  toward  a  doubt- 
ing of  my  sincerity,  and  I  cannot  talk  with  thee  on 
that  point.  It  is  not  thy  intention  to  have  me  say, 
either  that  I  am  or  am  not  a  hypocrite,  and  I  am 
therefore  willing  to  aid  thee  in  expressing  what  thee 
desires  to  get  at.  Thee  thinks  that  the  Bible  is 
opposed  to  the  trustful  tendency  of  my  remarks. 

"  Yes,  that  is  it,"  she  replied,  evidently  relieved. 

Let  me  say  then,  that  the  Bible  is  a  very  large 
book,  and  to  go  through  with  it,  or  even  with  such 
passages  as  thee  might  select,  would  require  a  longer 
interview  than  we  can  have  here.  And  after  all,  it 
would  not  be  satisfactory  to  thee.  The  Society  of 
Friends  has  always  looked  rather  to  the  Spirit  than  to 


94  A   SOLEMN   GATHERING." 

the  Letter ;  and  therefore  I  ask  thee  whether  the 
Spirit  within  thee  does  not  make  intercession,  with 
yearnings  that  cannot  be  uttered,  for  the  attainment 
of  that  universal  holiness  which  was  the  trustful  aim 
of  my  testimony  ? 

After  a  pause  of  assenting  silence,  I  continued :  No 
matter  what  thee  may  suppose  the  teachings  of  the 
Bible  to  be,  thee  will  consider  them  valuable  only  so 
far  as  they  bring  thee  into  a  heavenly  frame  of  mind. 
In  that  frame  of  mind,  thee  cannot  pray  for  any  other 
result  than  the  one  I  have  spoken  of.  If  thee  has 
been  born  from  above,  (and  I  cannot  doubt  it,)  those 
yearnings  are  the  movings  of  the  Holy  Spirit.  Attend, 
I  beseech  thee,  to  the  voice  that  pleads  with  thee.  In 
that^  there  is  reality :  all  opposition  is  mockery.  Look 
within,  and  mind  the  light. 

Her  answer  faintly  mentioned  '  the  sheep  and  the 
goats,'  but  the  interview  closed  with  a  good  impression 
on  her  mind.  The  ancient  couple  who  spoke  in  Exeter 
that  day,  were  shortly  gathered  to  the  kingdom  of 
light  and  glory,  where  all  the  yearnings  of  the  Holy 
Spirit  are  satisfied  by  answers  of  fulfilment. 

—  What  a  solemn  sight  is  a  congregation  of  a  thou- 
sand men,  seated  in  profound  silence !  I  was  one  of 
such  a  congregation  in  Green  Street  meeting-house, 
Philadelphia — (the  women  met  in  Cherry  Street) — 
during  the  Yearly  Meeting  of  Friends  in  the  spring 
of  1830.  The  scene  was  only  the  more  solemn  when 
a  white-headed  Elder  arose  from  his  seat,  and  said, 

**  In  the  last  day,  that  great  day  of  the  Feast,  Jesus  stood  in 
the  midst,  and  cried,  saying,  If  any  man  thirst,  let  him  come 
unto  me,  and  drink. — In  this,  the  last  day  of  our  annual  feast, 
let  me  repeat  his  invitation :  If  any  man  thirst,  let  him  come 
unto  Christ,  and  drink.^' 


SPECIAL   INSPIRATION.  95 

A  deeper  solemnity  seemed  to  rest  on  that  assembly 
of  a  thousand  men,  after  the  utterance  of  those  "words. 
The  silence  would  have  been  painful  to  persons  unac- 
customed to  Quaker  peculiarities — and  to  those  who 
ever  lean  on  others  for  instruction,  there  would  have 
been  little  profit  in  that  meeting.  It  was  a  scene  for 
tJiinhers,  the  sermon  being  merely  suggestive.  And 
was  not  the  solemnity  increased  by  the  thought,  that 
a  thousand  minds  were  thinking  in  the  same  channel  ? 

—  I  have  no  faith  in  the  Quaker  canon  of  special 
inspiration,  as  abstracted  from  previous  meditation. 
There  may  be  no  special  preparation  of  subject-matter, 
or  illustration ;  the  theme  may  come  unbidden,  in  a 
moment,  and  the  speaker,  rising  instantly  to  his  feet, 
may  pour  forth  the  truth  of  heaven  in  appropriate 
language  and  glowing  imagery.  But  there  has  been 
preparation,  nevertheless,  and  none  the  more  thorough 
because  insensible.  In  all  other  cases,  the  spirit,  I 
suspect,  is  actively  evoked  and  hurried  in  its  revela- 
tions. By  this  no  questioning  of  sincerity  is  intended, 
but  simply  the  implication  that  a  silent  meeting  would 
be  more  useful  to  thinkers,  than  a  meeting  at  which 
ramblino^,  undigested  discourses  are  uttered — a  lesson 
which  we  of  the  Universalist  ministry  might  often 
profit  by. 

In  the  spring  of  1848, 1  invited  our  venerable  Father 
Ballou  (then  visiting  Philadelphia)  to  accompany  me 
to  Friends'  Meeting  on  Arch  Street — informing  him 
that  it  was  the  time  of  Yearly  Convocation,  and  pro- 
bably some  distinguished  ministers  would  be  present — 
carefully  reminding  him,  however,  that  I  did  not 
guarantee  any  speaking. 

We  went,  and  it  proved  a  silent  gathering.  My 
companion  sat  it  out  manfully  for  fully  an  hour  and  a 


96  HORNS    IN    THE    GALLERY. 

\    ■ 

quarter,  and  on  retiring  I  asked  liim  quietly  how  he 
had  been  pleased.  "  I  have  been  at  meetings  where  I 
was  less  pleased,"  said  he. 

Possibly  some  of  the  ministers  were  in  a  dijBiculty 
corresponding  to  that  of  my  grandfather  on  a  certain 
occasion.  He  lived  in  Adams  County,  having  a  good 
farm.  His  principal  business  was  grazing,  and  Balti- 
more was  his  market.  On  the  occasion  referred  to, 
he  drove  down  a  lot  of  fat  cattle,  at  the  time  of  Yearly 
Meeting — deeming  that  he  might  thus  accomplish  two 
objects  in  one  journey. 

The  cattle  were  put  up  at  the  mart  for  live-stock, 
and  the  owner  went  to  meeting.  He  sat  as  usual  in 
the  elders'  seat,  facing  the  congregation.  He  was  of 
course  expected  to  speak — but  during  the  entire  session 
of  several  days,  he  did  not  open  his  lips. 

Being  afterwards  inquired  of  as  to  the  cause  of  his 
silence,  he  answered  that  ''  the  horns  were  with  him  in 
the  Gallery,  and  troubled  him ;"  adding,  that  when 
next  he  went  on  his  Master's  business,  he  would  be 
careful  to  leave  his  own  behind. 

The  chief  reason  of  delay  in  attending  to  my  case 
probably  was,  an  expectation  that  so  young  a  man 
would  see  his  error,  and  return  to  the  fold  of  his 
fathers — for  though  the  Friends  have  a  close  Disci- 
pline, they  were  formerly  proverbial  for  the  calmness 
and  forbearance  with  which  they  enforced  it.  The 
separation  into  two  parties,  which  is  historically  linked 
with  Elias  Hicks,  somewhat  changed  the  state  of 
things,  especially  in  the  Old  School  branch  ;  but  in 
rny  case,  there  w^as  more  delay  than  could  have  been 
expected  under  any  circumstances,  and  I  was  treated, 
oy  the  Committees,  with  fatherly  tenderness. 


BKOUGHT   TO   TRIAL.  97 

The  Preparative  (or  Primitive)  Meeting  to  which  I 
belonged,  was  Lampeter :  the  Monthly  Meeting,  with 
which  that  Preparative  Meeting  was  connected,  was 
Sadsbury.  Being  resident  in  Philadelphia,  my  case 
was  attended  to,  in  behalf  of  the  latter,  by  the  Cherry 
St.  and  Arch  St.  Meetings  in  Philadelphia.  Having 
been  a  member  previously  to  the  separation,  each  party 
must  needs  exercise  jurisdiction  over  me — thus  assert- 
ing its  claim  to  the  title  of  the  original  stock. 

William  Yardley,  James  Mott,  and  John  Townsend, 
constituted  the  Committee  of  the  Cherry  Street  Meet- 
ing ;  and  John  Elliott  and  Philip  Garret,  of  the  Arch 
Street.  The  ''  opportunities"  they  had  with  me  were 
of  course  entirely  separate.  I  mention  the  names  in 
the  same  sentence,  because  the  conversation  at  our 
interviews  was  in  both  cases  substantially  the  same. 

I  was  very  frank  with  them.  "  I  became  a  Univer- 
salist  from  conviction  of  both  head  and  heart,  and 
have  for  two  years  been  an  accredited  minister  in  the 
Universalist  denomination."  I  explained  our  views  at 
considerable  length,  showing  their  coincidence  with 
Quakerism  in  the  spirit — the  difference  being,  mainly, 
that  Universalists  believe  in  what  the  Quaker  spirit 
prays  for  ;  affirmed  having  obeyed  the  light  within ; 
knew  I  had  departed  from  the  Discipline  of  Friends; 
and  desired  to  be  "  dealt  with"  according  to  the 
established  order  of  the  Society,  &c. 

The  Committees  severally  expressed  much  personal 
consideration.  ^'  I  felt  a  tender  drawing  toward  thee, 
the  moment  thee  entered  the  room,"  said  William 
Yardley,  at  whose  house  the  New  School  interview  was 
held.  There  was  a  heartily-expressed  reluctance  to 
give  me  up ;  but,  after  due  process,  the  following 
documents  were  delivered  to  me : 

9 


98  MEMBERSHIP  WITHDRAWN. 

"Whereas  Abel  Charles  Thomas,  having  had  a  birth-right 
in  the  Society  of  Friends,  but  has  so  far  transgressed  the  rules 
And  testimony  thereof  as  to  officiate  as  an  hireling  minister,  for 
•which  he  has  been  treated  with,  according  to  the  order  of  Society, 
but  he  not  appearing  sensible  of  the  nature  of  his  transgression, 
we  therefore  discontinue  his  right  of  membership  with  us. 

Issued  by  Sadsbury  Monthly  Meeting,  4th  of  1st  mo.,  1831." 

"  Whereas  Abel  C.  Thomas,  a  member  of  this  meeting,  hath 
connected  himself  with  the  people  called  Universalists ;  and  hav- 
ing been  treated  with  on  that  account,  and  also  on  account  of 
his  teaching  for  hire  among  them,  by  Friends  of  Philadelphia 
Monthly  Meeting  on  our  behalf,  without  producing  the  desired 
effect,  and  no  benefit  being  likely  to  result  from  further  delay, 
we  therefore  discontinue  his  right  of  membership  with  us  as  a 
religious  Society. 

Issued  by  Sadsbury  Monthly  Meeting,  4th  mo.  5th,  1831.'' 

The  former  document  was  from  the  New  School 
branch,  the  latter  from  the  Old, — and  neither  was 
issued  by  the  meeting  to  which  the  Committees  seve- 
rally belonged.  I  do  not  see  how  the  second  (as 
above)  could  have  been  couched  in  less  offensive  phrase 
— ^but  the  first  contains  an  expression  against  using 
which  I  particularly  sought  to  guard  both  Committees. 

"Your  causes  of  complaint  are,  1st.  That  I  have 
joined  another  Society — which  is  true,  and  you  ought 
to  discontinue  my  right  of  membership,  according  to 
your  Discipline ;  2d.  That  I  have  become  a  hireling — 
which  is  not  true." 

"Not  true!"  said  a  member  of  the  Committee. 
"Does  thee  not  receive  a  salary  ?" 

"  I  doj"  was  my  reply  ;  "and  so  does  every  Teacher 
in  your  excellent  Quaker  Schools — but  you  do  not  call 
them  HIRELINGS ;  and  therefore  when  you  apply  the 
term  to  me,  I  understand  you  to  use  it  in  an  odious 
sense.  There  are  hireling  clergymen,  I  suppose  ;  and 
our   Savior  has   described   them   as  false  shepherds. 


NOT  A  HIRELING.  99 

<  The  hireling  fleeth,  because  he  is  an  hireling,  and 
careth  not  for  the  sheep.'  But  Z  never  fled  from  the 
face  of  Wolf  or  Fiend,  and  it  will  be  time  enough  to 
call  me  a  hireling  Tvhen  I  do  flee. 

"Moreover,  if  I  preached  simply  because  of  the 
better  pay — or  if  I  should  preach  sentiments  at  war 
with  my  conscientious  convictions,  as  the  minister  of 
those  who  are  able  and  willing  to  pay  the  largest 
salary,  I  should  certainly  be  odiously  a  hireling — 
precisely  as  we  speak  of  <a  hireling  press,'  namely,  a 
press  devoted  to  the  support  of  principles  which  the 
editor  does  not  sincerely  believe.  If  another  editor, 
who  advocates  his  own  honest  opinions,  should  make 
thrice  as  much  money,  you  would  not  call  him  a  hire- 
ling— for  a  hireling,  in  the  odious  sense  of  the  term, 
is  always  a  hypocrite.  But  if  I  rightly  understand 
you,  I  am  not  charged  with  hypocrisy ;  and  therefore 
you  have  no  right  to  call  me  a  hireling." 

After  a  moment's  pause,  <'  That  is  certainly  inge- 
nious, to  say  the  least  of  it,"  said  a  member  of  the 
Committee,  and  his  companions  smiled  their  endorse- 
ment of  the  acknowledgment. 

—  More  than  twenty-one  years  have  passed  away, 
yet  gratitude  and  reverence  are  quick  within  me  when 
I  recal  the  amiable  spirit  of  those  venerable  Friends. 

My  early  connexion  with  the  Society  of  Friends, 
long  ago  explained  certain  peculiarities  of  mine,  which 
might  otherwise  have  been  pronounced  eccentricities, 
with  the  usual  accompaniment  of  censorious  judgment. 
To  the  "plain  language,"  as  it  is  termed,  I  was  ac- 
customed from  my  childhood ;  and  though  the  object- 
ive thee,  as  used  in  nominative  address,  is  as  barbarous 
as  the  singular  use  of  the  plural  t/oUy  I  have  generally 


100  BROWN   CLOTHES. 

said  thee,  excepting  where  it  would  not  be  understood, 
or  where  I  deemed  its  familiarity  was  undeserved,  or 
would  be  offensive. 

Father  Whitnall,  of  blessed  ministerial  memory  in 
New  York,  once  went  to  an  Association  arrayed  in 
white — assigning  as  the  reason  why  he  did  not  wear 
black,  that  ''  the  Gospel  had  long  enough  been  in 
mourning,  and  it  was  high  time  for  Zion  to  put  on  her 
beautiful  garments."  My  reason  for  wearing  brown 
so  many  years,  was  not  so  good  a  one — it  being  merely 
a  matter  of  personal  preference.  In  1843,  courtesy 
required  me  to  consult  the  taste  of  another — and  I 
have  since  put  on  the  usual  ministerial  color  of  garb. 
It  still  goes  somewhat  against  the  Quaker  grain ;  and 
this  fact  might  perhaps  be  appropriated  by  the  vene- 
rable female  Friend  who  once  said  to  me,  that  she 
"  had  known  members  of  other  denominations  who 
made  reasonably  good  Quakers,  by  conversion,  but  she 
never  knew  of  a  Quaker  who  was  ever  good  for  any 
thing  else  than  Quakerism  !" 

Even  brown  clothes  did  not  save  me  from  the  kindly 
questionings  of  some  of  my  ancient  brethren.  A  fall- 
ing collar  to  my  coat,  a  double  row  of  buttons  in  front, 
and  the  absence  of  the  curve  of  beauty  in  the  skirts, 
subjected  me,  on  one  occasion,  to  close  inquiry  from 
Enos  Lee,  a  venerable  and  worthy  minister  among 
Friends,  resident  in  Maiden-creek.  He  was  in  Phila- 
delphia at  the  time,  attending  the  Yearly  Meeting. 
He  thought  pride  had  much  to  do  with  my  style  of 
dress.  "Ah,"  said  he,  "thee  must  take  up  the  cross 
— for  'no  cross  no  crown.'  " 

"Uncle  Enos,"  was  my  reply,  "is  it  any  cross  to 
thee  to  wear  the  kind  and  cut  of  garments  thee  now 
has  on  ?" 


THE   lord's    supper.  101 

"It  was  a  cross,"  said  he. 

"  That  does  not  meet  my  question,"  I  rejoined. 
*'  Is  it  a  cross  noiv  P  If  it  is  not,  thee  has  no  claim  to 
a  crown.  I  will  put  thee  to  this  test :  Let  us  exchange 
clothes  and  hats,  and  walk  up  and  down  Chestnut 
Street  together." 

I  had  decidedly  the  advantage  of  him  in  this  offer 
of  exchange.  He  declined,  as  I  supposed  he  would — 
otherwise  he  would  have  gotten  the  advantage  of  me. 
We  should  have  been  a  beautiful  couple,  and  he  could 
not  avoid  laughing  at  the  fancy. 

—  In  relation  to  many  matters,  I  am  essentially 
Quakeristic  even  now,  and  have  always  been  so.  For 
example,  in  reference  to  what  Protestants  term  the 
ordinance  of  the  Lord's  Supper.  Yet  I  never  preached 
in  opposition  to  the  rite — never  opened  an  argument 
with,  nor  sought  to  influence,  any  one  on  the  subject 
— but  have  intentionally  left  the  matter  entirely  open 
to  individual  conviction.  When  pressed  with  the 
alleged  moral  utility  of  the  rite,  I  have  instanced 
the  Quakers  as  undoubtedly  among  the  best  people 
ever  known  in  Christendom ;  and  have  added,  that 
utility  might  be  alleged  in  behalf  of  every  Roman 
Catholic  rite  or  ceremony — and  lawfully,  too.  But 
such  utility  undeniably  implies  a  lower  grade  of  spirit- 
ualism than  is  contemplated  by  Christianity.  '^  Suffer 
it  to  be  so  now,''  has  a  more  extended  significancy 
than  as  merely  relating  to  water-baptism. 

Celebrations  of  the  4th  of  July,  and  other  import- 
ant eras,  do  not  meet  the  case — for  the  Jewish  Pass- 
over was  of  this  order,  and  I  should  not  scruple  to 
participate  in  a  simple  supi^^f  at  Easter,  in  comme- 
moration of  the  corresponding  event.     But  the  4th  of 

July  does  not  occur  four  times  a  year,  nor  Christmas 

9* 


102  ESTIMATE   OF   MUSIC. 

once  a  month ;  and  so  I  judge  that  the  Lord's  Supper, 
if  celebrated,  should  either  be  celebrated  every  Sunday, 
(as  by  the  Campbellites  of  the  West,)  or  annually,  as 
in  the  case  of  the  Jewish  Passover. 

This,  however,  is  not  the  place  for  discussion;  and 
these  hints  are  presented  with  no  view  to  provoke  con- 
troversy. It  is  probable  that  Quaker  Spiritualism  and 
Papist  Sensualism  are  extremes ;  and  no  one  will  mar- 
vel that  my  leanings  should  be  to  the  former  in  seeking 
a  happy  medium. 

In  some  other  matters  there  never  was  much  of  the 
Quaker  about  me.  I  never  could  see  any  impropriety 
in  music,  for  example,  in  places  of  public  worship  or 
elsewhere.  The  Psalms  of  David,  as  recited  and 
chanted  ad  libitum  by  Sarah  Parry  of  Lampeter,  while 
attending  to  her  household  duties,  had  a  charm  for  me 
in  1820,  which  even  Jenny  Lind  could  not  throw 
around  me  in  1850.  The  excellent  Quaker  mother 
would  not  have  been  pleased  to  hear  her  extempore 
recitation  denominated  singing — yet  singing  it  was, 
though  restricted  to  a  single  octave  or  less.  The 
words  were  David's  :  the  cadence  was  the  music  of  her 
own  devotional  heart. 

Much  of  Quaker  preaching  is  in  what  the  Free  Will 
Baptists  term  ^the  godly  tone,'  though  the  preachers 
of  the  latter  sect  are  incomparably  barbarous  in  their 
elocution,  so  far  as  I  have  personal  evidence.  There 
are  exceptions  among  Public  Friends,  but  somewhat 
of  'tone'  will  be  recognized  in  nearly  all.  I  have 
several  times  taken  advantage  of  this  fact,  in  answer- 
ing the  expostulations  of  worthy  Quakers,  as  bearing 
on  my  own  attempts  at  singing  in  groups  of  my 
kindred. 

A  fisherman — so  the  answer  ran — a  fisherman  of 


ATTEMPTS   AT   SINGING.  103 

whom  I  have  heard,  was  very  singular  in  one  respect. 
Sometimes  he  would  put  into  his  basket  every  rock- 
fish  he  caught,  and  return  every  cat-fish  to  the  river. 
At  other  times  the  order  was  reversed.  When  ques- 
tioned as  to  the  reason  of  this  unusual  course,  he 
replied,  that  he  never  fished  for  more  than  one  kind  at 
a  time.  It  is  singular  in  your  view,  but  very  similar 
is  the  way  with  Universalist  ministers.  When  we 
preach  we  preach  ;  when  we  sing  we  sing.  But  Qua- 
ker ministers  preach  and  sing  at  the  same  time ! 

The  answer  never  was  ofiensive,  because  it  was 
always  uttered  in  pleasantry,  and  to  sensible  persons, 
by  one  whom  they  knew  and  loved.  The  tables  might 
have  been  turned  upon  me  repeatedly,  in  my  early 
missionary  determination  to  have  singing  whenever 
and  wherever  I  preached.  Mostly  there  was  neces- 
sity for  <  deaconing  the  hymns' — that  is,  reciting  two 
lines  at  a  time,  as  a  substitute  for  books,  and  then 
leading  off,  in  expectation  that  other  voices  would 
join.  Very  often  we  made  something  out  of  it  which 
could  scarcely  be  called  singing,  excepting  by  courtesy. 
Occasionally  the  tune  was  pitched  so  high  that  only 
the  highest  voices  could  reach  the  upper  strains,  by  an 
effort  painful  to  all  parties,  and  at  others  so  low  that 
only  a  few  voices  could  even  grumble  in  hasso,  on  the 
lower  notes.  A  second  attempt,  in  such  cases,  seldom 
failed  to  answer  the  purpose — not  because  the  latter 
was  satisfactory,  but  because  the  former  was  decidedly 
worse. 

I  remember  one  occasion  in  which  <  deaconing' 
brought  me  no  aid  whatever.  It  was  in  Harrisburg, 
the  audience  consisting  almost  entirely  of  men,  a  large 
proportion  being  members  of  the  Legislature,  then  in 
session.     Psalmody  appeared  to  be  not  in  their  line — 


104  VISIT  TO   EASTON. 

political  songs  were  not  in  mine, — and  as  a  clergyman 
v^as  in  the  ascendant  for  the  time  being,  the  lot  fell 
on  Psalmody.  One  stanza,  two  lines  at  each  of  two 
efforts,  failed  to  bring  any  help.  Yet  the  uncultivated 
voice  in  the  pulpit  '  endured  unto  the  end'  of  the  hymn, 
alone !  The  fact  both  mortified  and  amused  me  after- 
wards, and  even  now,  at  the  distance  of  twenty  years, 
my  risibles  are  excited  by  remembrance  of  that  solo, 
sung  to  a  group  of  honorable  Legislators  !  It  is  a  con- 
solation to  know  that  a  second  was  not  attempted. 

The  three  discourses  preached  in  Easton  in  the 
autumn  of  1830,  appeared  to  be  well  received,  and  a 
pressing  invitation  for  a  second  visit  called  me  thither 
the  February  following.  On  my  arrival  late  in  the 
afternoon  of  Monday,  (a  meeting  having  been  appointed 
for  the  evening,)  several  friends  informed  me,  with 
some  tokens  of  alarm,  that  a  certain  Doctor  in  the 
town  had  boasted  his  competency  to  put  down  Univer- 
salism  in  ten  minutes,  and  that  he  meant  to  attack  me. 

"Do  not  be  uneasy,"  was  the  reply.  "A  barking 
dog  seldom  bites.  Besides :  ten  minutes  is  a  short 
space,  and  can  readily  be  spared  to  any  respectable 
opponent.     He  shall  have  an  opportunity." 

The  Doctor  referred  to  was  not  a  clergyman,  but  a 
Dentist  who  had  for  some  time  been  in  Easton — a  man 
of  good  character,  with  the  reputation  of  excellent 
talents.  He  was  present  at  each  of  my  three  lectures, 
but  all  challenges  and  defiances  failed  to  bring  him  to 
his  feet  until  the  third  evening.  He  then  arose  and 
accepted  my  invitation — specifying,  as  his  terms,  that 
he  would  address  the  people  the  next  evening  at  any 
length  he  thought  proper,  and  that  I  might  reply. 

The  next  day,  toward  night-fall,  Rev.  John  P.  Hecht, 


ARGUMENT   OF   CONTRASTS.  105 

a  Lutheran  clergyman,  waited  upon  me  with  the  infor- 
mation that  my  forth-coming  opponent  had  been  clos- 
eted with  the  Presbyterian  pastor. 

Mr.  Hecht  was  a  clergyman  of  high  standing  in  his 
denomination,  and  long  residence  in  Easton  had  en- 
deared him  to  all  classes  as  a  Christian  gentleman  of 
exalted  worth.  He  was  a  Universalist  in  sentiment. 
His  interview  with  me  was  avowedly  an  expression  of 
his  sympathy  with  my  side  of  the  question  to  be  dis- 
cussed, and  his  notification  of  the  league  against  me 
was  an  utterance  of  his  desire  for  my  argumentative 
success. 

Seldom  has  that  Easton  Court  House  been  so 
crowded,  inside  and  out,  as  on  that  occasion,  and 
rarely  has  such  a  crowd  so  patiently  sat  or  stood  for 
more  than  four  hours  as  then.  About  half  the  time 
was  occupied  by  my  learned  friend,  who  used  a  manu- 
script from  first  to  last.  I  topped  the  candles  to  keep 
him  in  good  light,  and  was  rewarded  by  seeing  (what 
I  could  not  well  avoid  seeing)  that  there  were  at  least 
two  varieties  of  penmanship,  distinctly  different  from 
each  other. 

There  was  no  difficulty  in  answering  the  Scriptural 
part  of  his  argument,  for  he  trod  in  "  the  foot-prints 
of  his  illustrious  predecessors."  He  had  debated 
Universalism  at  least  once  before,  namely,  with  Rev. 
A.  B.  Grosh  in  York ;  and  I  marveled  that  he  did  not 
strike  out  some  <-  new  path'  to  the  world  of  wo  ! 

His  main  philosophical  argument  was  new  to  me. 
It  was  on  this  wise :  There  are  contrasts  throughout 
universal  nature.  Light  and  darkness,  pleasure  and 
pain,  good  and  evil.  God  and  the  Devil,  Heaven  and 
Hell,  are  in  the  list  of  contrasts.  Erase  one  side 
from  your  creed,  and  the  other  cannot  stand, 


106  A   PAGAN   CHRISTIAN. 

The  first  answer  suggested  in  my  own  mind,  as  he 
proceeded  to  another  point,  was  not  entirely  satisfac- 
tory— namely,  darkness  is  only  the  absence  of  light, 
and  cold  the  absence  of  heat.  But  pain  is  a  reality, 
and  so  is  evil — and  it  would  be  begging  the  question 
to  say  that  they  are  not  absolute.  At  all  events,  it 
might  provoke  endless  disputation. 

Then  came  up  a  reply  which  admits  of  no  rejoinder. 
"  Your  philosophical  argument  amounts  to  this  :  There 
is  a  God,  therefore  a  Devil — there  is  an  endless  Heaven, 
therefore  an  endless  Hell.  Is  this  distinctly  your  po- 
sition ?"  He  nodded  assent,  and  I  thus  addressed  the 
people : 

You  have  here  a  sample  Christian  who  is  decidedly  a  Pagan. 
He  has  not  any  pretensions  even  to  be  considered  a  Christian  of 
the  school  of  Paradise  Lost — for  he  does  not  believe  that  the 
Devil  was  ever  an  Angel  of  Light.  No — he  is  strictly  a  Pagan 
of  the  most  ancient  type — for  he  pronounces  the  Devil  co-eval 
with  the  Lord  God — neither  of  them  having  had  any  beginning, 
and  neither  of  them  to  have  any  ending !  God  and  the  Devil 
have  ahcays  existed,  and  therefore  always  will  exist !  ]My  oppo- 
nent must  either  endorse  this  Pagan  theory  outright,  or  abandon 
his  argument. 

Let  me  recommend  his  acceptance  of  the  latter  alternative. 
Let  him  do  so  at  once,  and  avow  himself  a  Universalist, — for  it 
is  certain  that  the  Devil — whatever  may  be  signified  by  that  term 
— and  all  the  works  of  the  devil — whatever  they  may  be — are 
destined  to  utter  destruction.  Heb.  ii.  14 ;  1  John  iii.  8.  God  will 
nevertheless  exist  in  His  glory — and  His  glorious  Heaven  will 
also  exist,  when  Hell  shall  be  despoiled  of  its  victory  and  utterly 
destroyed.  Hosea  xiii.  14 ;  1  Cor.  xv.  55. 

At  the  close  of  my  speech  of  two  hours,  the  Doctor 
grasped  a  pocket  Bible,  and  elevating  it,  cried  out, 
"  If  the  doctrine  of  Universalism  be  true,  go  home 
and  burn  your  Bibles  !" 

The  storm  of  hisses  that  ensued  was  hushed  by  his 
respondent?      <f  A  Pagan  may  tell  you  to  burn  your 


POSITION   IN   PHILADELPHIA.  107 

Bibles,  but  /  tell  you  to  read  them.  You  will  find 
them  of  great  value,  even  if  they  do  not  contain  the 
heavenly  and  comfortable  doctrine  of  an  immortal 
devil  and  an  endless  hell !" 

The  hisses  now  turned  to  an  earnest  use  of  feet  and 
hands,  and  the  people  gradually  retired,  at  a  late  hour. 
Their  disapproval  of  my  opponent's  course,  though 
noisily  expressed  in  approval  of  mine,  could  scarcely 
be  disagreeable  to  me  under  the  circumstances,  but  I 
was  vastly  better  pleased  with  Mr.  Hecht's  earnest 
"  God  speed  you,"  accompanied  by  the  cordial  pressure 
of  his  hand,  at  the  close  of  the  meeting.  He  sat  with 
the  disputants  on  the  Judge's  bench,  by  my  invitation, 
and  his  encouraging  approval  of  my  sentiment  and 
argument,  was  abundant  compensation  for  the  labor 
of  the  evening. 

Before  day-dawn  of  the  morrow,  there  was  a  weary 
preacher  in  the  Philadelphia  stage-coach,  homeward 
bound. 

In  the  summer  of  1831  I  visited  Boston  for  the  first 
time.  Few  persons  (and  none  but  a  minister  who  had 
been  similarly  situated)  can  know  how  anxiously  that 
era  had  been  waited  for,  nor  with  what  pleasurable 
anticipations.  Two  years  and  a  half  had  been  passed 
in  the  ministry,  diligently  and  trustfully.  Occasionally 
(■  an  angel'  would  fly  this  way,  and  preach  to  my 
society  and  to  me — but  these  were  '  angel's  visits'  in 
the  additional  sense  of  infrequency.  Exchanges  were 
of  rare  occurrence,  and  ministerial  companionship  was 
restricted  to  one  brother  in  Philadelphia. 

In  the  interior,  there  was  a  German  itinerant 
preacher,  a  faithful  and  good  man,  who  was  finally 
starved  out  of  the  ministry ;  and  there  was  a  pastor 


108  VISIT   TO   BOSTON. 

in  Reading,  recently  settled.  One  was  as  much  more 
than  sixty  miles  distant  as  the  other  was  less  than 
sixty — and  no  rail-roads — my  next  nearest  neighbor 
being  in  New  York. 

Undoubtedly  scores  of  our  preachers  were  less 
favorably  situated,  in  these  respects  ;  but,  as  usual, 
<■  human  nature'  looked  rather  on  the  other  side  of  the 
comparison.  And  so,  in  all  laborings  at  home  or 
abroad,  a  New  England  visitation  by-and-bye,  was  as 
cheering  to  my  sometimes  wearied  spirit,  as  is  the 
shrine-hope  to  the  pilgrim  on  the  dusty  road.  Boston 
was  a  sort  of  'Mecca  of  Universalism,'  {called  so  of 
late  by  a  poetical  brother) — but  kissing  '  a  black  stone' 
was  certainly  not  in  my  thoughts.  Rather  my  desires 
were  centred  in  greeting  the  groups  of  happy  disciples 
to  whom  had  been  given  '  the  white  stone'  of  the 
Apocalypse. 

The  era  came  as  a  blessed  reality  long  dreamed  of. 
It  passed,  but  has  remained  in  my  memory  as  a  blessed 
dream,  even  until  now.  The  greetings  and  kindnesses 
of  the  brotherhood  were  afterwards  like  a  rainbow 
spanning  the  intermediate  space — or  like  the  wire  by 
which  modern  science  has  connected  distant  realms. 
Over  all  gulfs  the  rainbow  stretched  in  its  prismatic 
hues  of  Love ;  under  all  mountains  and  waters  passed 
the  electric  wire  of  sympathetic  Truth. 

No  one  will  deem  me  invidious  in  mentioning  Hosea 
Ballou.  There  he  stood,  in  the  simplicity-maturity 
of  a  child-man.  Was  it  marvelous  that  his  heart- 
speech  should  tingle  within  me  as  the  voice  of  a  father  ? 
He  stood  up  the  taller  in  his  manhood,  for  having  bowed 
to  brotherly  fellowship  with  a  boy.  There  was  no 
'  distinguishing  grace'  in  the  act :  it  was  his  way  '  al- 
ii^ay' — and  he  was  only  the  taller  on  that  account. 


HOSEA   BALLOU.  109 

He  was  preaching  then,  (0  how  luminously  and 
forcibly  he  was  preaching  !)  at  the  age  of  three-score. 
I  heard  him  once,  during  that  visit — (only  once,  for 
the  visitor  was  kept  busy  himself — the  Boston  preach- 
ers having  the  infirmity  of  'substitution,'  in  common 
with  their  brethren  elsewhere !)  His  text  was  Psalm 
cxlv.  3  :  "  Great  is  the  Lord,  and  greatly  to  be  praised, 
and  His  greatness  is  unsearchable."  The  greatness  of 
God,  not  in  wisdom  and  power  merely,  but  in  goodness, 
was  his  first  topic  ;  his  second  related  to  the  greatness 
of  praise  of  which  the  Lord  is  worthy. 

How  natural  the  arrangement !  Cause  and  efi'ect 
were  inseparably  linked — the  cause  in  God,  the  effect 
in  man.  How  simple  and  forcible  the  illustrations  of 
the  speaker !  The  ocean  may  be  traversed,  and  its 
waters  measured;  the  sands  on  its  shore  may  be 
counted  or  computed  ;  the  light  of  our  sun  fades  away 
into  space,  and  its  glory  is  lost  in  the  distance  of  con- 
templation— but  the  wisdom  of  God  reaches  far  beyond, 
and  his  goodness  knows  neither  measure  nor  ending. 
Such  be  thy  praise,  0  child  of  the  Father  ! 

—  It  was  a  hazardous  undertaking  to  preach  after 
such  a  sermon,  but  no  denial  would  be  accepted,  and 
the  visitor  did  as  well  as  he  knew  how  in  the  evening. 
The  congregation  was  very  large — certainly  much 
larger  than  it  would  have  been  by  the  notification  of 
the  afternoon,  had  it  not  been  for  the  novelty  of  a 
Quaker-Universalist  preacher — one  from  whom  fellow- 
ship had  recently  been  withdrawn  by  his  brethren,  and 
who  still  wore  brown  clothes  and  used  '  the  plain  lan- 
guage.' I  cannot  now  justify  persistence  in  these 
peculiarities — but  they  were  natural  enough,  under  the 
circumstances,  and  were  regarded  with  lenient  judg- 
ment on  that  score. 

10 


110  SKETCH    OF   A   SERMON. 

The  lecture  was  in  manuscript,  and  is  now  before 
me,  after  the  lapse  of  nearly  21  years.  Being  there- 
fore nearly  of  age — counting  from  the  date  aforesaid — 
let  me  acknowledge  frankly,  that  I  would  preach  after 
a  different  fashion  if  the  experiment  were  to  be  tried 
over  again.  Not  that  the  sentiment  was  faulty — 
(there  has  been  no  change  in  that  respect) — but  the 
text  was  too  quaint  and  the  accompanying  illustrations 
too  outre^  for  so  young  a  man. 

The  subject  was  taken  from  2  Kings  iv.  38-41.  There  was  a 
famine  in  the  land,  and  Elisha  bade  his  servant  place  the  great 
pot  over  the  fire,  and  seethe  pottage  for  the  sons  of  the  pro- 
phets. One  went  out  and  gathered  a  lap-full  of  "wild  gourds,  and 
shred  them  into  the  vessel.  And  it  came  to  pass,  as  they  were 
eating  of  the  pottage,  that  they  cried  out,  O  thou  man  of  God, 
there  is  death  in  the  pot.  And  Elisha  cast  meal  into  the  pottage, 
and  there  was  no  harm  in  it. 

Pursuing  the  allegory,  the  spiritual  dearth  in  the  land  was 
illustrated.  Men  are  hungering  for  the  means  of  religious  life, 
and  many  of  them  are  crying  out,  0  my  leanness,  my  leanness! 
The  difficulty  is  in  the  fact  that  the  little  pot  is  used  by  the  sons 
of  the  prophets,  and  the  provisions  prepared  are  scant  in  quantity 
and  meagre  in  quality.  No  wonder  the  people  are  both  lean  and 
hungry. 

Universalists,  on  the  contrary,  call  them  to  the  feast  of  fafc 
things  for  all  people  noted  in  Isa.  xxv.  6-8.  We  say  unto  them, 
*'  Wherefore  do  you  spend  money  for  that  which  is  not  bread, 
and  your  labor  for  that  which  satisfieth  not  ?  Eat  ye  that 
which  is  good,  and  let  your  soul  delight  itself  in  fatness,''  Isa. 
Iv.  2.  "Satisfy  us  early  with  thy  mercy,''  is  the  prayer  of  the 
trustful  heart,  Psalm  xc.  14;  and  God  answers,  "  I  will  abundantly 
bless  the  provisions  of  Zion ;  I  will  satisfy  her  poor  with  bread ; 
I  will  clothe  her  priests  with  salvation,  and  her  saints  shall  shout 
aloud  for  joy,"  Psalm  cxxxii.  15, 16. 

The  people  are  flocking  to  this  glorious  feast  prepared  for  them 
all — but  the  sons  of  the  prophets  attempt  to  put  wild  gourds  into 
the  great  pot,  and  then  cry  out  that  there  is  death  in  it !  Not 
so.  The  death  is  in  the  little  pot  of  Partialism,  and  in  the  wild 
gourds  of  misrepresentation,  as  affecting  '  the  great  salvation' 
of  Universalism.  Christ  hath  abolished  death,  and  brought  life 
and  immortality  to  light,  2  Tim.  i.  10. 


VISIT  TO    HARTFORD.  Ill 

Sucli  were  the  outlines  of  the  lecture.     Any  sub- 
dued merriment  awakened  by  its  delivery  was  com 
pensated,  I  hope,  by  profitable  association. 

I  must  not  close  this  account  of  my  first  visit  tc 
Boston,  without  mentioning  my  indebtedness  to  Mr. 
George  W.  Baztx  for  personal  attention.  His  posi- 
tion as  printer  of  «  The  Trumpet,'  enabled  him  to  be 
of  much  service  to  the  ministers  of  our  order,  and  he 
was  always  gratified  when  he  could  promote  their 
interests.  I  have  great  pleasure  in  recording  my  obli- 
gations to  his  kindness  and  courtesy. 

Returning  from  Boston,  Hartford  was  a  stopping 
point  for  a  day,  as  a  visitation  to  Rev.  Menzies  Ray- 
ner.  He  was  about  Mr.  Ballou's  age — had  seceded 
some  time  previously  from  the  Protestant  Episcopal 
Ministry — and  was  then  settled  as  Pastor  of  the  Uni- 
versalist  Society  in  Hartford.  We  had  never  met 
before,  but  a  few  letters  had  passed  between  us,  during 
my  residence  in  New  York.  They  related  to  his 
desire  that  I  should  locate  myself  in  Connecticut — a 
proposition  promptly  negatived,  notwithstanding  its 
advantageous  terms. 

My  visit  to  this  venerable  brother  could  not  be 
otherwise  than  gratifying.  Besides  his  instructive 
stores,  he  had  a  rare  fund  of  humour,  and  large 
draughts  were  made  upon  it  by  *  a  good  listener.' 
No  man  was  more  solemn  than  he  was  in  times  of 
thought — none  more  playful  in  times  of  recreation. 
How  it  amused  him  when  his  prediction  was  verified 
that  I  could  not  read  a  certain  narration  in  the  Scrip- 
tures correctly  !  It  is  in  Judges  xv.,  verses  15,  16, 17. 
In  fine  print,  and  reading  without  minute  caution,  nine 
persons  out  of  ten  will  add  one  word. 


112  ADDING   ONE   WORD. 

The  incident  is  valueless  in  itself,  yet  it  has  several 
times  served  me  an  excellent  purpose.  One  word ! 
It  seems  a  small  affair  to  dispute  about ;  yet  how  much 
depends  sometimes  upon  one  word  !     Let  me  illustrate  : 

A  pious  Baptist  lady  (heaven  bless  her !)  insisted,  in 
conversation  with  me,  that  ''it  is  appointed  unto  all 
men  once  to  die" — which  she  interpreted  of  natural 
death,  to  be  followed  by  a  day  of  general  judgment. 
It  was  nothing  surprizing  that  she  should  quote  the 
passage  in  that  form — for  many  preachers  and  some 
commentators  (who  ought  to  have  known  better)  have 
quoted  it  in  precisely  the  same  way.  Turning  to  the 
pl^ce  in  Hebrews  ix.,  I  requested  her  to  read  from  the 
26th  verse  to  the  conclusion  of  the  chapter.  With 
spectacles  properly  adjusted,  she  began,  and  continued 
to  read  correctly  to  the  verse  on  which  she  mainly 
rested  ;  but  her  zeal  got  the  better  of  correctness,  and 
she  added  a  word,  as  before.  Without  specifying  the 
addition,  but  mentioning  the  fact,  she  was  induced  to 
try  it  again — the  result  being  the  same. 

Determined  to  make  an  impression,  ineffaceable  by 
reason  of  odd  association,  I  turned  to  the  place  in 
the  book  of  Judges,  and  told  her  that  she  could  not 
read  that,  without  adding  a  word.  She  made  the 
attempt,  and  failed — whereupon  I  pointed  out  the  addi- 
tion in  both  cases,  and  she  did  not  probably  forget 
either. 

The  word  all  is  generally  added  to  Heb.  ix.  27.  It 
is  not  there — and  if  it  was,  the  sense  of  the  context 
would  be  marred  by  its  presence.  The  chapter  treats 
of  the  High  Priests  under  the  Law,  and  their  annual 
symbolic  death  by  shedding  the  blood  of  beasts — and 
this  is  put  in  contrast  with  the  one  offering  of  Christ 
by  his  own  blood.     "  And  as"" — showing  the  compari- 


ETERNAL   DEATH.  113 

son,  so  far  as  a  contrast  can  be  so  regarded — '<=  Ajid 
as  it  is  appointed  unto  men,  [not  all  men,  but  the 
men,  the  High  Priests  before  mentioned]  once  to  die 
and  after  this  the  judgment,  [or  verdict  of  acquittal, 
as  under  the  Law,]  so  Christ  was  once  offered."  The 
good  lady  was  not  satisfied — which  made  an  even 
balance — for  I  was  not  disappointed  ! 

—  Another  instance  occurred  with  a  Methodist  class 
leader.  He  strongly  insisted  that  ''the  wages  of  sin 
is  eternal  death,"  and  the  catch-passage  in  Judges  was 
used  to  show  him  how  a  word  might  be  innocently 
added — with  no  injury  to  the  speech  of  Samson,  but 
certainly  with  prejudice  to  the  meaning  of  Paul  in  Ro- 
mans vi.  23.  Samson  was  too  much  for  my  friend, 
and  his  provoking  addition  of  a  word  in  that  case,  put 
him  into  a  good  humour  to  consider  the  infinitely  more 
important  passage. 

"You  see,"  said  I,  "that  you  have  added  eternal  to 
the  testimony  of  Paul.  J3^e  says,  simply,  '  The  wages 
of  sin  is  death' — but  ^ou  say  it  is  eternal  death." 

"I  see  my  error,"  he  replied,  "but  the  meaning  is 
certainly  eternal  death,  because  the  apostle  places  it  in 
opposition  to  eternal  life." 

"Look  closely,"  was  the  answer,  "and  you  will  see 
that  your  inference  is  wrong,  though  you  have  stated 
the  fact  correctly.  There  is  no  parallel  in  the  case. 
Wages  is  what  a  man  has  earned — a  gift  is  something 
he  has  not  earned.  The  wages  of  sin  is  death ;  the 
wages  of  virtue  is  life.  The  latter  is  clearly  implied — 
and  beyond  the  wages  of  both  sin  and  virtue,  is  that 
<  eternal  life'  which  is  the  gift  of  Crod." 

Clarke's  Commentary  was  on  my  table.  Opening  to 
the  place,  I  read  the  following :  '  The  word  which  we 
here  render  wages,  signified  the  daily  pay  of  a  Roman 

10* 


114  BIBLE   AND    CANDLES. 

soldier.     So  every  sinner  has  a  daily  'pay^  and  this 
pay  is  death.' 

<•<-  The  same  word,"  I  continued,  "  was  used  by  John, 
when  he  told  the  Roman  soldiers  to  be  content  with 
their  wages,  Luke  iii.  14  ;  and  by  Paul,  when  he  asked, 
'  Who  goeth  a  warfare  any  time  at  his  own  charges  T 
1  Cor.  ix.  7  ;  and  also  when  he  said,  that  he  took  wages 
of  other  churches  to  be  of  service  to  the  church  in 
Corinth,  2  Cor.  xi.  8.  In  all  these  places,  the  idea  of 
daily  sustenance  is  conveyed.  Now,  sir,  if  the  wages 
of  sin  be  a  daily  pay,  so  also  must  the  wages  of  virtue 
be,  and  you  cannot  apply  the  term  eternal  to  either, 
unless  in  such  a  modified  sense  as  will  debar  your  sup- 
posed proof  of  endless  punishment." 

He  did  not  openly  admit  this  result,  but  promised  to 
think  of  it — and  of  the  Philistines  too  ! 

—  Queer  things  will  occur  in  the  life  of  a  clergy- 
man, especially  if  he  be  on  the  unpopular  side.  Let 
me  close  this  section  with  the  following : 

Early  in  December,  1831,  I  commenced  the  delivery 
of  occasional  week-evening  lectures  in  Bridesburg — a 
village  a  few  miles  north  of  Philadelphia  on  the  Dela- 
ware. Meetings  were  held  in  the  old  school-house. 
At  the  first  of  these,  we  had  the  use  of  a  quarto  Bible 
and  two  brass  candlesticks,  candles  inclusive,  from  a 
middle-aged  zealous  member  of  one  of  the  churches, 
who  had  loaned  these  things  for  the  preacher's  stand. 
He  was  present,  not  imagining,  probably,  the  meaning 
of  Universalism.  Our  only  other  light  was  derived 
from  two  candles  in  tin  sconces,  on  the  side  walls — the 
door  being  directly  in  front  of  the  speaker. 

The  subject  has  been  forgotten,  but  it  must  have 
trodden  severely  on  the  corns  of  our  excellent  friend, 
for  he  arose  from  his  seat  about  the  middle  of  the  dis- 


PENNSYLVANIA  CONVENTION.  115 

course,  stepped  quickly  forward  to  the  stand,  and 
snatched  up  his  candle-sticks.  ''  These  are  mine," 
said  he,  earnestly;  "and  that  Bible  is  mine." 

Take  it,  sir,  was  my  reply,  as  I  closed  the  book  and 
handed  it  to  him.  He  put  it  under  his  arm,  wheeled 
around,  and  marched  straight  toward  the  door. 

I  can  preach  in  the  dark,  sir, — I  continued, — and 
let  me  tell  you  that  you  are  in  deeper  darkness,  and 
going  out  into  deeper  darkness,  than  can  be  lit  up  by 
your  candles. 

''  Preach  on  !  preach  on  !"  said  he,  as  he  closed  the 
door  behind  him. 

There  was  certainly  <  darkness  visible'  in  the  dingy 
school-house,  with  the  black,  top-heavy  wicks  of  our 
two  candles  peering  above  the  flame — but  I  did  preach 
on,  and  the  light  of  divine  truth  appeared  to  illumine 
the  place  with  the  radiance  of  noon. 


In  May,  1832,  the  Pennsylvania  Convention  of 
Universalists  was  organized.  The  session  was  held  in 
Columbia,  on  the  Susquehanna.  There  was  no  Society 
in  the  borough,  and  no  professed  believers.  Pre- 
sumably there  were  secret  sympathizers,  and  certainly 
there  were  novelty-seekers  there,  for  a  meeting  which 
I  held  the  preceding  autumn,  under  a  tree  a  short  dis- 
tance from  the  town,  was  largely  attended,  and  many 
people  treated  me  with  kindly  respect. 

Possibly  that  meeting  awakened  some  feeling  in  op- 
position to  Universalism,  for  the  Town  Hall  was  refused 
as  a  place  of  meeting  for  our  Convention,  notwithstand- 
ing our  petition  was  endorsed  by  more  than  eighty 
respectable  citizens — men  who  desired  to  see  fair  play. 
The  question  was  decided  against  our  application  by 


116  SERMON   ON   A   TOW-PATH. 

the  casting  vote  of  the  President  of  the  Council.  Prof- 
fer of  an  extravagant  sum,  obtained  us  the  use  of  a 
private  school-room.  It  was  a  one-story  frame  build- 
ing, capable  of  seating  perhaps  an  hundred  and  fifty 
persons,  and  was  crowded.  In  the  evenings,  there 
were  some  '  outsiders,'  mainly  of  the  baser  sort,  who 
made  as  much  noise  as  they  conveniently  could,  by 
means  of  beating  tin  kettles ;  and  not  a  few  great 
stones  were  thrown  upon  the  roof  and  against  the  sides 
of  the  building. 

It  was  a  consolation  afterwards  to  trace  most  of  this 
mischief  to  the  son  of  a  clergyman,  and  other  Saul-ites  ; 
and,  on  the  whole,  some  of  us  were  rather  pleased  than 
otherwise  at  the  time.  « Of  these  stones  God  is  able 
to  raise  up  children  unto  Abraham,'  was  our  thought; 
and  in  this  temper  of  mind,  we  should  not  have  objected 
to  a  moderate  pelting  through  the  windows. 

Let  me  finish  all  notice  of  Columbia,  by  mentioning 
a  meeting  held  in  the  vicinity  the  ensuing  autumn. 
Not  having  knowledge  of  better  accommodations,  un- 
less by  bribing  extortion,  my  friends  obtained  per- 
mission for  me  to  occupy  a  piece  of  green  sward  lying 
between  the  Canal  and  the  River,  a  short  distance  above 
the  wreck  of  the  old  bridge,  on  Sunday  afternoon. 
Permission  was  obtained,  verbally,  from  one  of  the 
proprietors,  and  notice  was  circulated  accordingly. 

On  Saturday  morning,  having  returned  to  Marietta 
from  a  preaching  tour  farther  up  the  river,  I  was  in- 
formed that  the  co-proprietor,  being  of  the  straiter 
piety  and  sterner  will,  had  refused  his  consent,  coupled 
with  notification  of  ejectment  from  the  premises,  if  I 
should  appear  on  the  ground !  Forthwith,  printed 
announcement  was  made,  that  '  On  Sunday  afternoon, 
at  5  o'clock,  Abel  C.  Thomas  will  stand  on  the  tow- 


PRESBYTERIAN   CLERGYMAN.  117 

path  of  the  Pennsylvania  Canal,  about  one  hundred 
yards  above  the  Old  Bridge,  and  preach  the  Gospel  of 
Universalism.' 

In  due  season  a  number  of  friends  accompanied 
me  from  Marietta  toward  Columbia,  and  when  we 
turned  the  sharp  angle  of  "  Spinning  Wheel  Rock," 
what  a  spectacle  was  before  us  !  The  green  sward  was 
swarming  with  people,  and  very  shortly  they  were  lis- 
tening to  the  Gospel  of  Universalism,  the  speaker 
standing  on  the  tow-path  of  the  Canal!  He  was  out 
of  harm's  way,  and  whosoever  should  have  interfered 
with  the  congregation,  might  possibly  have  been  treated 
to  a  cold  bath,  gratis,  in  the  rushing  river ! 

In  October,  1832,  our  Association  met  in  Hights- 
town,  N.  J.,  the  meetings  for  business  (which  were  few) 
and  for  worship  (which  were  many)  being  held  in 
private  houses.  Nothing  of  special  interest  occurred 
during  the  session,  but  a  visit,  the  day  following,  to  a 
celebrated  Presbyterian  divine  in  Cranbury,  will  be 
remembered  by  the  friends  who  accompanied  me. 

This  reverend  gentleman  had  made  divers  assaults 
on  Universalism,  and  I  desired  an  opportunity  to 
preach  in  his  pulpit,  or  (what  was  preferable)  to  have 
a  discussion  with  him.  Either  was  presumptuous,  and 
his  wrath  was  instantly  kindled  when  the  former  was 
solicited. 

"  What,  sir !"  said  he,  with  magisterial  emphasis — 
"What,  sir!  do  you  suppose  my  people  are  so  igno- 
rant, or  that  I  keep  them  so  much  in  the  dark,  that  it 
is  necessary  for  you  to  come  hither  to  enlighten  them  ?" 

"Yes,  sir,"  was  my  reply — impudent  enough,  cer- 
tainly, in  substance,  but  not  in  either  tone  or  manner. 

"Then  good  day,  sir,"  said  he,  turning  quickly  on 


118  potter's  meeting-house. 

his  heel,  and  striding  toward  the  door,  evidently  de- 
signing to  leave  his  visitors  alone.  But  an  answer  was 
ready,  as  we  arose. 

"  You  could  return  the  compliment,  sir,  about  being 
ignorant  and  in  the  dark,  and  I  should  hear  it  calmly. 
You  asked  testily,  and  I  replied  briefly.  Each  of  us 
is  entitled  to  his  opinion,  and  certainly  one  or  other 
of  us  is  greatly  benighted.  I  therefore  propose  a 
friendly  discussion  as  a  means  of" 

"  No,  sir  ;  good  bye,  sir,"  said  he,  sternly  and  tartly, 
as  he  opened  the  door.  Being  the  offender,  it  behooved 
me  to  keep  in  good  humor — and  shame  compelled  him 
to  shake  hands  with  me  as  we  parted. 

—  Mr.  P.  Price  was  present  at  the  session  of  the 
Association  above  referred  to.  The  acquaintance  then 
formed  resulted  in  an  editorial  connexion  with  his 
paper,  the  New  York  Christian  Messenger — a  con- 
nexion which  continued  for  several  years.  Bev. 
Thomas  J.  Sawyer,  the  senior  editor,  resided  in  the 
city  of  publication.  This  gave  him  the  short  end  of 
the  yoke  (I  fear)  and  compelled  him  to  walk  in  the 
furrow.  There  was  some  subsoil  ploughing  in  that 
day,  and  some  harrowing,  as  well  as  seeding.  There 
was  also  some  striving  with  the  enemy  who  sowed 
tares.  Ah,  my  brother,  those  were  times  of  stern 
smiting  at  the  old  dragon — and  he  is  not  dead  yet. 

In  the  month  in  which  the  preceding  incidents  are 
dated,  I  sought  and  visited  Potter's  Meeting  House, 
situated  near  the  village  of  Good  Luck,  on  the  coast 
of  New  Jersey.  Those  who  have  read  the  "  Life  of 
John  Murray,"  need  not  be  reminded  of  the  affecting 
reminiscences  which  cluster  around  that  locality.  For 
the  benefit  of  those  who  have  not  read  that  remarkable 


JOHN   MURRAY.  119 

auto-biograplij,  let  me  briefly  relate  the  leading  inci- 
dents. 

There  were  two  preachers  of  the  name  of  John 
Murray  some  80  years  ago,  and  they  have  occasionally 
been  confounded.  The  one  was  a  rigid  Calvinist ;  the 
other  was  a  zealous  Universalist.  The  latter  was 
sometimes  unfortunate  enough  to  be  charged,  by  rumor, 
with  the  sins  of  the  former  ;  and  in  order  to  put  an 
end  to  such  mistakes,  some  plain-spoken  persons  dis- 
tinguished the  parties  as  Damnation  Murray  and  Sal- 
vation  Murray, 

John  Murray,  of  Salvation  memory,  sailed  from  England  for 
this  country,  determined  to  live  and  die  in  solitude — his  spirits 
being  depressed  by  repeated  domestic  affliction.  He  was  super- 
cargo of  the  vessel,  which,  arriving  first  in  the  Delaware,  after- 
wards sailed  for  New  York.  By  some  mishap,  she  was  run 
through  Cranberry  Inlet,  into  what  may  perhaps  be  called  Tom's 
Kiver  Bay. 

In  quest  of  provisions  for  the  mariners,  Murray  reached  the 
house  of  Thomas  Potter,  a  man  advanced  in  life,  who  was  dis- 
satisfied with  all  the  prevalent  preaching  of  the  day.  He  did 
not  know  what  he  wanted  :  he  only  knew  that  he  had  not  vet 
heard  what  his  soul  demanded  for  the  fulness  of  its  joy.  So  he 
built  a  meeting-house,  on  his  own  land  and  at  his  own  cost,  say- 
ing to  his  neighbors,  God  will  send  me  a  preacher  in  his  own 
good  time. 

When  Murray  approached  his  dwelling,  "  I  have  longed  to  see 
you,"  said  he ;  "I  have  been  expecting  you  a  long  time.'^ 

Murray,  greatly  surprised  by  this  greeting,  was  astonished 
beyond  measure  when  Potter  related  his  singular  history — end- 
ing thus :  "  The  moment  I  beheld  your  vessel  on  shore,  it  seemed 
as  if  a  voice  had  audibly  sounded  in  my  ears,  *  There,  Potter,  in 
that  vessel  is  the  preacher  you  have  been  so  long  expecting.'  I 
heard  the  voice  and  believed  the  report ;  and  when  you  came  up 
to  my  door,  the  same  voice  seemed  to  repeat,  '  Potter,  this  is  the 
man  whom  I  have  sent  to  preach  in  your  house.'  It  is  not  what 
I  saw,  or  see,  but  what  I  feel,  which  produces  in  my  mind  the 
conviction." 

Murray  declared  that  he  was  fuUy  bent  on  sailing  for  New 
York,  so  soon  as  the  wind  changed.     "The  wind  will  never 


120  THE    STORY    REMEMBERED. 

change,  sir,  until  you  have  delivered  to  us,  in  that  meeting' 
house,  a  message  from  God,"  was  the  solemn  reply  of  the  old  man. 

Saturday  evening  arrived.  The  wind  had  not  changed.  Mur- 
ray yielded  a  reluctant  consent  to  preach,  and  the  news  was 
rapidly  circulated.  Sunday  morning  came,  and  with  it  came 
the  day-spring  of  joy  to  the  soul  of  Thomas  Potter.  He  was  in 
transports,  for  Murray  proclaimed  the  good  news  of  a  world's 
salvation ;  and  soon  after  their  return  to  the  dwelling-house  of 
the  patriarch,  the  sailors  came  to  say  that  the  wind  had  changed! 

Murray  went  to  New  York,  but  returned  to  Good  Luck,  and 
preached  a  considerable  time  in  the  region  round  about.  His 
fame  widened  in  its  circle ;  he  entered  into  a  larger  field  of  use- 
fulness ;  and  finally  settled  in  Boston,  where  he  died  in  1815. 
His  monument  is  in  Mount  Auburn  Cemetery. 

I  must  not  omit  to  mention  that  he  visited  the  grave  (alas ! 
that  it  should  be  the  grave)  of  Potter  about  1790,  and  preached 
in  the  Meeting-House;  and  from  that  date  until  1832,  we  have 
no  evidence  that  any  Universalist  Preacher  had  been  there. 

We  sought  the  spot,  and  visited  both  the  dwelling 
and  Meeting-House  'of  Thomas  Potter  ;  and  I  preached 
in  the  pulpit  from  which  Murray  had  poured  the  light 
of  life  into  that  waiting,  patient,  loving  heart.  We 
visited  the  neighbors,  and  found  a  number  of  aged 
people  who  knew  Potter  well,  and  prized  him,  and  had 
heard  from  his  lips  the  wonderful  story  of  the  preacher 
sent  of  God,  and  had  listened  with  rapture  to  that 
messenger  of  truth  and  love. 

Vainly  should  I  attempt  to  describe  my  feelings,  or 
to  map  the  travelings  of  thought,  on  that  memorable 
occasion.  It  is  with  me  still,  as  a  vision  of  companion- 
ship with  the  departed  worthies  of  September,  1770. 

I  had  left  notice  at  Tom's  Kiver  for  a  meeting  in 
the  evening.  Murray  had  preached  there  repeatedly, 
and  several  of  the  then  residents  had  heard  him  in 
their  early  youth.  The  word  was  passed  around  tho 
village  during  the  day,  and  we  had  a  numerous  and 
attentive  assembly. 


MONUMENT   ERECTED.  121 

—  What  a  ride  we  had  the  following  day,  home- 
ward !  Taking  a  circuitous  route,  we  rested  in  Free- 
hold, the  county-seat  of  Monmouth.  The  roads  were 
better  beyond,  and  why  need  we  hurry  ?  Thick  clouds 
brought  early  dusk,  and  night  and  a  heavy  rain  over- 
took us  in  the  gloomy  Pines !  Interlacing  wagon- 
tracks  deceived  my  sharp-sighted  Jersey  companions — 
and  after  a  drive  of  fully  half  an  hour,  we  regained 
the  spot  of  wrong  departure,  by  a  rapid  curve  !  ^  Bet- 
ter luck  next  time,'  and  on  we  drove,  drenched  by  the 
rain,  reaching  Richard  Norton's  house,  near  Hights- 
town,  about  mid-night.  It  was  to  Ms  kindness,  in 
conjunction  with  that  of  James  Ely,  I  was  indebted  for 
conveyance  and  companionship  in  that  pilgrimage. 

What  a  roaring  fire  we  kindled !  It  was  none  of 
your  anthracite  coal  in  an  unsocial  stove,  nor  your 
bituminous  coal  in  a  cramped  grate,  but  a  roaring  fire 
on  the  hearth.  It  was  none  of  your  three-feet  by  two- 
feet  stingy  openings,  but  an  old-fashioned  kitchen  fire- 
hearth  that  received  a  huge  back-log  and  its  accompa- 
niments, and  left  a  liberal  space  in  the  chimney  corner. 
How  the  fire  roared  to  drown  remembrance  of  how  the 
rain  poured  ! 

Let  me  add,  in  this  place,  in  order  to  close  the 
subject,  that  a  Universalist  Conference  was  held  in 
Potter's  Meeting-House  in  May,  1833.  The  occasion 
is  memorable,  mainly,  because  of  the  erection  of  a 
marble  tombstone  to  mark  the  resting-place  of  all  that 
was  mortal  of  the  gospel-patriarch — bearing  this  simple 
inscription :  "  Z/i  Memory  of  Thomas  Potter,  tlie 
Friend  and  Patron  of  John  Murray,  an  early  Advo- 
cate of  Universalism  in  America." 

We  went  not  thither  to  worship  the  dead  nor  gather 

relics — yet  we  had  not  been  on  the  premises  an  hour, 

11 


122  GATHERING   RELICS. 

ere  the  in-born  feeling  to  which  Roman  Catholicism  so 
mightily  appeals  was  developed  in  some  of  our  com- 
pany. One  was  picking  up  pebbles  from  the  grave  of 
Potter,  striving  meanwhile  to  conceal  what  he  was  at, 
lest  he  should  incur  the  ridicule  of  lookers-on — and 
another  was  cutting  chips  from  Murray's  Pulpit,  (but 
not  so  as  to  disfigure  it,) — and  when  we  left  the  ground, 
enough  material  was  carried  away  to  make  several 
canes  and  scores  of  boxes,  &c., — being  the  remainder 
of  the  original  cedar  tomb-inclosure,  which  had  fallen 
into  decay. 

In  all  this,  however,  there  was  nothing  of  supersti- 
tious regard  for  stone  or  wood — no  bowing  down  to 
these  things,  as  though  they  were  the  gods  that  brought 
us  out  of  Egypt.  There  was  no  supposition  of  inher- 
ing mystical  virtue,  but  simply  an  acknowledgment  of 
the  rational  doctrine  of  association.  Could  any  one  of 
us  have  in  his  hand  a  piece  of  '  the  true  cross' — being 
perfectly  satisfied  that  it  is  genuine — how  tenderly  his 
thoughts  and  feelings  would  cluster  around  the  agony 
of  Calvary!  And  this,  too,  notwithstanding  he  has 
long  ago  discarded  the  orthodox  hypothesis,  and  rests 
on  no  outward  sacrifice  for  redemption. 

On  my  own  desk  has  stood  for  years  a  red-cedar 
box,  and  though  days  or  weeks  may  pass  without  a 
thought  of  its  associations,  there  are  many  occasions 
when  it  revives  the  remembrance  of  Potter  and  Mur- 
ray, and  renews  my  strength  and  courage,  when  weary 
and  worn. 

How  large  a  trust,  and  how  much  patience,  it  re- 
quired, to  remain  a  twelvemonth  and  preach  the  uni- 
versal, changeless  love  of  God  in  the  region  of  the 
Meeting-House  aforesaid  !  Excellent  people  undoubt- 
edly reside  in  that  neighborhood — souls  are  as  valuable 


NORTHERN   PENNSYLVANIA.  123 

there  as  elsewhere — and  there  are  few  sections  in  which 
a  clearer  faith  in  a  happy  immortality  is  needed  than 
in  that  vicinity.  The  Pine  Forest  furnished  a  means 
of  comfort  in  its  day,  and  the  Sea  still  yields  its  trea- 
sures to  the  skilful  Fisherman,  and  there  is  salt  grass 
on  the  meadows  bordering  the  Bay ;  but  the  land  in 
that  region,  generally,  is  fitted  for  little  else  than  the 
mine  of  a  Glass  Factory.  White  sand  of  any  extent 
of  surface  is  there,  with  any  desirable  depth  of  it ;  and 
any  one  who  shall  gather  in  harvest  by  labor,  the 
amount  of  seed  scattered  seasonably  in  faith,  will  be 
doing  better  than  Z  should  undertake  to  do. 

The  sparseness  of  the  population  indicates  the  po- 
verty of  the  soil.  No  clergyman  excepting  a  Metho- 
dist could  live  there — and  only  he,  because  there  is  a 
Conference  Fund  to  keep  him  alive.  An  exception 
must  be  made  in  the  case  of  John  Murray,  who  had  a 
home  with  Thomas  Potter  ;  but  both  have  departed — 
and  if  there  be  any  Universalist  minister  who  is  anxious 
to  settle  in  that  neighborhood,  with  all  its  contingen- 
cies, he  shall  have  a  gratis  quit-claim  of  my  pre-emp- 
tion to  the  locality. 

October  17,  1832,  I  started  from  Philadelphia  on  a 
visit  to  Northern  Pennsylvania.  Passing  by  stage 
through  Easton,  over  Pocono  mountain  (with  its  horrid 
corduroy  railroad,  that  is  to  say,  the  rails  laid  cross- 
wise, enough  to  make  wise  men  cross,)  and  through  the 
celebrated  valley  of  the  Wyoming,  we  reached  Tunk- 
hannock  on  Friday  evening.  Here  was  a  decided  diffi- 
culty. I  was  about  50  miles  from  Sheshequin,  where 
I  had  an  appointment  for  Sunday,  and  there  would  be 
no  coach  for  Towanda  until  Monday  morning  !  Black 
clothes  might  have  saved  me  some  trouble  and  money 


124  MISS   JULIA   II.    KINNEY. 

— or  the  same  end  might'  have  been  accomplished  by 
telling  who  I  "was,  and  my  errand — for  there  were  Uni- 
versalists  in  the  place,  who  undoubtedly  would  have 
helped  me  on  my  way  ;  but  I  held  my  peace,  being  too 
wearied  to  preach,  and,  being  dressed  in  brown,  I  was 
not  suspected  of  being  a  clergyman.  Inquiries  for 
conveyance,  and  necessity  for  haste,  stamped  me  as  a 
land  speculator,  (as  I  subsequently  learned,)  and  a 
round  price  induced  a  man  who  was  going  up  the 
Susquehanna  to  engage  to  land  me  in  Towanda  by  sun- 
down on  Saturday. 

Before  day  we  were  stirring.  I  felt  that  the  open 
dearborn  was  loose  and  ricketty  in  its  joints,  and  cer- 
tain suspicions  were  shortly  confirmed,  that  the  old 
switch-tail  sorrel  was  stone-blind  I  There  was  little 
level  to  speak  of,  but  up  the  hills  we  went  slowly,  and 
down  the  hills  we  went  raj^idly — the  fear  gradually 
subsiding  entirely,  that  there  would  presently  be  a 
wreck.  So  strangely  and  safely,  in  the  absence  of 
sight,  had  the  dumb  animal  been  trained  to  travel  by 
faith  in  his  owner. 

I  arrived  in  Sheshequin  in  season  for  the  next  morn- 
ing service.  Need  it  be  said  that  rich  enjoyment 
awaited  me  among  the  excellent  people  of  that  beauti- 
ful valley  ?  Grandfather  Kinney,  Joseph  Kingsberry, 
and  others  of  the  worthy  people  of  that  day,  have  gone 
home — and  the  sweet  singer  who  made  Sheshequin 
widely  renowned,  is  sleeping  near  her  favorite  Isle  of 
Susquehanna !  Ah  me !  how  the  stern  reaper  has  been 
at  work  in  that  goodly  land. 

Let  me  speak  of  Miss  Julia  H.  Kinney — and  yet  so 
musical  and  thoughtful  were  the  words  she  uttered, 
living,  and  suffering,  and  dying,  and  so  hallowed  is 
her  memory,  that  I  fear  to  trust  myself  with  any  re- 


REV.  GEORGE   ROGERS.  125 

cord  concerning  her.  Yet  "why  should  I  hesitate  to 
speak  of  her  commanding  yet  modest  presence — her 
large,  dark,  and  mildly-searching  eye — her  thoughtful 
yet  gladsome  companionship — her  true  heart,  and  bril- 
liant mind  ?  These  qualities  are  most  gladly  and  sadly 
remembered  by  those  to  whom  she  was  best  known — 
gladly,  because  they  were — sadly,  because  they  are  not. 

Twice  I  saw  her  afterwards  —  once  in  Norwich, 
Conn.,  in  1835,  and  once  in  Boston,  at  the  U.  S.  Con- 
vention of  1838.  In  1850,  I  stood  by  her  grave,  and 
my  tears  were  mingled  with  the  gentle  June  rain  that 
fell  on  the  turf  above  her.  Favorite  and  favored  fir- 
trees  watched  by  her  head,  while  silently  pointing  up- 
wards,— and  the  Susquehanna  flowed  by  in  its  quiet 
beauty,  a  symbol  of  that  spiritual  influence  of  her's 
which  shall  flow  on  for  ever. 

—  Having  preached  in  Athens,  Towanda  and  Mont- 
rose, I  met  Kev.  George  Rogers,  by  appointment,  at 
Brooklyn,  Susquehanna  county.  It  was  the  first  day 
a  fire  had  been  needed  in  the  Meeting  House,  that 
Autumn — and  it  was  the  first  time  that  the  wood 
wouldn't  burn.  The  house  was  filled  with  dense  smoke, 
and  in  order  to  remove  any  similitude  of  the  bottomless 
pit,  we  opened  the  windows.  And  there,  in  the  cold, 
we  worshipped,  our  hearts  being  warmed  in  contem- 
plation of  the  infinite  depths  of  the  love  of  God. 

<'  The  Universalists  have  a  great  big  house,  on  a 
great  high  hill,  and  much  good  may  it  do  them," 
once  said  the  quaint  Lorenzo  Dow  of  the  friends  in 
Brooklyn. 

It  does  them  much  good,  and  large  as  it  is,  it  is  well- 
filled  with  devout  and  intelligent  worshippers.  It  is 
the  hill  of  Zion  to  them,  and  to  thousands  who  have 

gone  up  thither  to  the  great  gatherings  of  Associa- 

11* 


126  LACKAWANNA    GULF. 

tions  tliese  many  years ;  and  no  one  departs  without 
first  visiting  the  graves  of  Rev.  Amos  Crandall  and 
Rev.  Charles  R.  Marsh,  who  sleep  in  the  burial- 
ground  on  the  opposite  side  of  the  road. 

A  day  spent  socially  among  the  good  people  of  the 
neighborhood  was  all  the  time  I  could  spare ;  and  Mr. 
Rogers  volunteered  to  convey  me  to  Clark's  Corners, 
in  Wayne  county,  where  I  was  to  preach  in  the  even- 
ing, and  take  the  stage  next  morning. 

Whoever  has  passed  through  Lackawanna  Gulf,  will 
not  be  likely  to  forget  it.  We  might  have  gone  round, 
on  a  smooth  road,  by  way  of  Carbondale,  but  the  shorter 
route  determined  our  choice  by  way  of  the  Gulf.  The 
road  had  the  reputation,  I  believe,  of  being  McAdam- 
ized,  and  the  stones  underneath  may  possibly  have 
passed  through  a  two-inch  ring — but  as  to  the  surface, 
the  inches  (unless  more  than  two)  must  have  been  of 
the  most  liberal  order.  Down,  steep  dow^n  w^e  went 
into  the  dell,  which,  bordered  by  mighty  hemlocks, 
must  have  been  gloomy  at  mid-day,  and  you  may  judge 
what  it  was  after  sun-down.  It  would  have  justified 
the  figure  of  <■  the  valley  of  the  shadow  of  death'  much 
better  than  any  thing  David  ever  saw.  Down,  steep 
down  we  went,  till  we  reached  the  brawling  brook,  and 
saw  the  stars  overhead ;  up,  steep  up  we  went,  till  the 
stars  faded  away  in  the  decreasing  dusk.  How  I  pitied 
the  horse — and  you  may  be  sure  we  did  not  ride  till 
we  reached  the  borders  of  civilization. 

Arriving  very  late,  we  had  a  meeting,  and  at  2  o'clock 
next  morning  we  parted,  Mr.  Rogers  to  sleep  again  of 
course  and  /  to  take  my  seat  in  the  stage-coach,  by 
way  of  the  North  and  South  Turnpike  to  Easton, 
where  I  had  an  appointment. 

Travelers  have  little  to  say  when  tired  and  hungry — 


METHODIST   WITH   HORNS.  127 

but  after  breakfast,  a  pleasant,  conversible  lady  took  a 
seat  in  the  stage.  She  proved  to  be  the  wife  of  a 
Lutheran  clergyman.  A  few  miles  farther  on,  a 
Methodist  clergyman  of  45  or  50,  became  a  fellow-pas- 
senger. He  was  acquainted  with  the  lady,  and  we 
three  had  free  chatting  by  the  way. 

In  due  time,  and  that  was  shortly,  the  horns  of  the 
Methodist  became  visible,  and  he  pushed  hard  at  the 
Quakers.  "  They  are  Infidels,"  said  he ;  ''  they  profess 
indeed  to  believe  in  a  God,  but  they  reject  Christ  and 
his  Gospel." 

"Are  you  sure  of  what  you  affirm?"  was  my  calm 
inquiry.   . 

"Yes,  I  am  sure,  and  no  man  can  be  a  Christian 
who  upholds  them,"  was  the  response. 

How  strange  it  is,  yet  how  true,  that  men  who  are 
courteous  when  conversing  on  any  other  subject,  are 
oftentimes  snarlish  when  religion  is  the  topic,  especially 
if  they  be  '  pious.'  But  the  present  endeavor  at  gag-  . 
gery  did  not  sit  well  on  its  intended  subject,  and  I 
quietly  took  up  the  cause  of  my  ancient  friends. 

"I  have  some  acquaintance  with  the  Quaker  people," 
said  I,  "  and  have  not  so  understood  them.  They 
indeed  make  more  of  *  the  inner  light'  than,  in  my 
judgment,  may  be  lawfully  claimed  for  it;  but  they 
cannot  justly  be  called  Infidels,  I  think." 

"I  know  all  about  them,"  said  the  pugnacious  par- 
son, as  he  looked  in  my  face  very  confidently. 

"  Have  you  ever  read  their  books  ?  or  heard  any  of 
their  prominent  preachers  ?"  I  inquired.  "  Have  you, 
for  example,  ever  read  Barclay's  Apology,  or  heard 
Elias  Hicks  ?" 

"No,  and  I  do  not  want  to,"  came  as  the  prompt 
reply. 


128  QUAKERS  AND   UNIVERSALISTS. 

f-'Ihave^  and  must  take  the  liberty  to  inform  you 
that  you  are  not  a  competent  judge.  I  am  a  Quaker 
by  parentage  and  education — was  a  member  of  the 
Society  until  recently — am  intimately  acquainted  with 
the  leading  views  and  general  character  of  that  people  ; 
and  though  I  do  not  now  belong  among  them,  I  will 
not  suffer  any  man  on  earth  to  impeach  their  Christian 
profession  by  denouncing  them  as  Infidels." 

It  is  needless  to  say  that  this  was  a  wet  sheet  on  a 
hot  skin.  It  produced  perspiration  afterwards ;  for 
when  the  conversation  was  resumed,  it  related  to  the 
Universalists.  The  Lutheran  lady  remarked  that  there 
were  some  of  this  denomination  in  Stroudsburg,  near 
which,  I  believe,  she  lived. 

"  They^  at  all  events,  are  Infidels,"  said  the  man 
with  horns.  ''  They  do  not  believe  in  the  Bible,  and 
despise  all  religion." 

"Are  you  sure  of  that  ?"  was  the  natural  question — 
uttered,  however,  with  no  emphasis  of  concern. 

"No  man  can  deny  it,  who  knows  any  thing  about 
them,"  was  the  confident  reply. 

"I  have  known  a  number  of  Universalists,"  was  my 
rejoinder,  "  and  they  were  uniformly  believers  in  the 
Bible,  at  least  in  profession — and  this  is  all  we  can 
know  of  you.  As  to  religion,  I  am  of  opinion  that  no 
one  should  have  any  to  hoast  of.  I  have  heard  a  num- 
ber of  Universalist  preachers,  and  it  appeared  to  me, 
even  in  the  midst  of  their  controversial  style,  that  their 
aim  was,  to  lead  men  to  repentance  of  wrong  and  to  a 
religious  life,  by  faith  in  God." 

"  You  have  been  deluded,  sir.  They  kept  back  their 
real  sentiments,  or  you  would  have  known  better," 
said  he. 

"Be  that  as  it  may,"  I  continued,  "I  am  myself  a 


MY   FELLOW-OUTSIDER.  129 

Universalist  preacher,  of  some  years'  standing,  and 
have  an  appointment  for  this  evening  in  the  Easton 
Court  House.  I  shall  be  glad  to  see  you  there.  You 
shall  have  an  opportunity  to  speak  for  yourself." 

This  was  decidedly  more  than  the  Methodist  had 
bargained  for,  but  he  had  either  sense  or  wit  enough 
to  join  in  the  laugh  of  our  fellow-passengers,  as  he 
scanned  my  brown  clothes.  Before  we  parted  at  the 
Hotel,  he  declared  that  nothing  but  a  previous  engage- 
ment prevented  him  from  attending  the  meeting. 

I  delivered  two  lectures  in  the  Easton  Court  House, 
and  returned  to  Philadelphia  in  the  latter  part  of  the 
week.  The  stage-coach  was  filled,  and  two  passengers 
were  outside  with  the  driver.  I  was  one  of  the  latter 
of  choice,  and  the  other  expressed  himself  pleased  to 
bear  me  company.  He  was  a  man  of  about  my  own 
age,  a  resident  of  Philadelphia,  and  had  been  into 
Northampton  county  on  the  business  of  a  mercantile 
firm. 

During  the  early  hours  of  our  day's  ride  there  was 
little  conversation,  but  when  we  left  the  river-road  and 
gained  the  higher  ground,  the  air  was  less  chilly,  and 
the  pleasantness  of  an  Indian  summer's  sun  awakened 
us  into  sociability. 

"I  attended  your  meeting  last  evening,"  said  my 
fellow  out-sider.  ''  I  never  heard  a  Universalist  before. 
Your  strain  was  new  to  me,  and  I  do  not  see  how  your 
argument  could  be  fairly  answered.  -  There  is  one 
point,  however,  on  which  my  mind  is  not  clear,  and 
unless  I  can  be  satisfied  in  relation  to  that,  even  your 
forcible  reasoning  could  not  excite  me  to  much  interest 
in  Universalism." 

"  Have  the  goodness  to  name  it,  sir,"  said  I. 

«' After  the  meeting  last  evening,  there  was  much 


130  VALUE   OF    UNIVERSALISM. 

conversation  at  my  hotel,  many  of  the  guests  having 
heard  your  discourse.  I  learned  from  one  of  the 
gentlemen,  that  you  had  several  times  been  in  Easton, 
and  that  you  preached  quite  extensively  as  a  mission- 
ary. I  cannot  understand  the  motive  of  your  earnest- 
ness, because  I  cannot  see  the  utility  of  believing  in 
Universalism.  According  to  your  showing,  an  endless 
hell  is  sheer  imagination,  and  the  final  salvation  of  all 
mankind  the  only  reality  possible,  under  the  govern- 
ment of  a  God  of  love.  Your  argument,  I  acknowledge, 
appeared  to  be  conclusive ;  but  I  cannot  see  the  utility 
of  believing  in  Universalism,  and  therefore  cannot 
account  for  your  earnestness  in  advocating  it." 

"Your  objection,  sir,  is  honestly  stated.  It  is  not 
new  to  me.  Generally  it  is  presented  in  a  condensed 
form — thus  :  '  If  Universalism  be  true,  what  is  the  use 
of  preaching  or  believing  it  ?'  " 

"  That  is  the  point  exactly,"  responded  my  com- 
panion. 

"  Suppose,  now,  you  answer  the  same  objection,  in 
the  form  of  analogy :  '  What  is  the  use  of  teaching  or 
believing  Astrono^ny ,  if  it  be  true?'  Many  earnest 
men  have  devoted  their  lives  to  that  science,  in  its 
study  and  in  proclaiming  their  discoveries  to  the  world. 
They  create  no  truth — they  effect  no  change  in  the 
relations  of  the  stars — they  do  not  vary  the  Creator's 
plan  or  final  purpose  a  single  jot.  What,  then,  is  the 
use  of  studying,  teaching  or  believing  Astronomy  T^ 

"You  seem  to  have  gotten  me  on  the  hip,"  said  my 
fellow-passenger,  *^  for  if  I  reply  that  the  use  of  teach- 
ing Astronomy  is  implied  in  the  line,  that  <-  an  undevout 
Astronomer  is  mad,'  you  will  say  that  there  is  a  corre- 
sponding use  in  preaching  Universalism." 

<•<>  Certainly, — and  justly — for  if  there  be  devotional 


THE   USE   OF   PREACHING.  131 

influence  in  contemplating  the  starry  spheres  in  their 
sublime  order,  the  same  may  safely  be  affirmed  of  con- 
sidering all  souls  finally  redeemed  from  chaos  and 
brought  into  harmony  with  God. — But  your  objection 
travels  in  a  lesser  circle  than  this.  I  will  illustrate  by 
a  supposition.     Have  you  a  family  ?" 

"  Yes,  sir,  a  wife  and  two  children,  and  I  expect  to 
meet  them  to-night,"  said  he. 

"What  is  the  use  of  that  expectation?"  I  inquired. 

«'  It  makes  me  very  happy ;  and  that  is  use  enough," 
was  his  reply. 

"  Truly  ;  and  yet  you  can  see  no  use  in  preaching  or 
believing  that  we  shall  meet  a  ransomed,  universal 
family  in  heaven  ! — Let  us  suppose  that  yonder  ap- 
proaching horseman  should  stop  the  stage  and  inform 
you  that  your  house  was  burned  to  ashes  last  night, 
and  that  your  wife  and  children  are  believed  to  have 
been  consumed.     How  would  you  feel?" 

"Awfully  !    Why  do  you  ask  me  such  a  question  ?" 

"And  suppose  that  another  horseman  should  imme- 
diately follow,  having  a  message  from  your  father  that 
your  wife  and  children  are  perfectly  safe  and  happy 
in  his  house :  would  there  be  any  use  in  delivering  the 
message  ?" 

"  Why  do  you  ask  me  such  a  question  ?"  said  my 
fellow-passenger.     "He  ought  to  tell  me  forthwith." 

"  What  difference  could  it  make  ?  You  would  ascer- 
tain their  safety  when  you  arrived  at  home ;  and  your 
present  knowledge  or  belief  of  it  would  not  alter  the 
fact.     What  difference  could  it  make?" 

"Ah,  I  see  what  you  are  at.  There  would  be  a 
vast  difference  in  my  feelings  on  the  journey  home ; 
and  you  have  answered  the  question,  '  If  Universalism 
be  true,  what  is  the  use  of  preaching  or  believing  it  ?'  " 


132  A   VALUABLE    SECRET. 

.  "I  hope  it  has  been  answered  satisfactorily,"  I  con- 
tinued, "  but  you  do  not  yet  fully  understand  the  value 
of  Universalism.  You  have  a  wife  and  two  children, 
parents,  brothers  and  sisters  perhaps,  and  other  kin- 
dred, besides  friends  whom  you  love  as  dearly  as  if 
they  were  of  your  own  immediate  family-stock.  If  an 
endless  hell  be  not  sheer  imagination,  it  will  probably 
be  a  reality  to  some  of  these.  Nay,  the  probability  is 
equal  to  a  certainty." 

"I  cannot  deny  it,"  said  my  neighbor. 

"Now,  sir,  let  us  suppose  that  /  have  positive,  un- 
deniable proof  that  all  whom  you  love  will  be  saved, 
and  that  I  am  mean  enough  to  hold  the  fact  and  the 
proof  as  a  thing  of  sale  for  money :  how  much  would 
you  give  me  for  it  ?" 

"  I  would  give  you  every  thing  I  have  in  the  world, 
if  I  could  not  get  it  for  less,"  said  he. 

"  I  am  glad  to  hear  you  say  so,  for  any  other  answer 
would  have  lowered  you  in  my  estimation.  And  yet 
the  purblind  masses  (yourself  included  until  now,)  have 
not  seen  the  use  of  preaching  Universalism,  even  if  it 
be  true  ! — But  I  have  not  yet  done  with  the  objection. 
You  love  your  family,  other  kindred,  and  friends. 
Could  you  sincerely  love  a  God  who  would  doom  a 
single  soul  of  them  to  endless  torment,  under  any  cir- 
cumstances ?  Your  wife,  for  example — or  one  of  your 
children." 

''  I  never  considered  that,"  responded  my  neighbor, 
thoughtfully  ;  "  but  it  seems  clear  that  I  could  not  sin- 
cerely love  any  being  who  would  so  terribly  outrage 
my  sincere  love  for  others." 

''I  am  glad  to  hear  you  say  so,  for  you  speak  the 
language  of  nature,  reason,  and  religion.  Grant  the 
same  feeling  to  all  other  persons,  and  you  must  see 


SINCERE   LOVE   OF   GOD.  133 

that  the  love  of  God  with  all  the  heart,  implies  the 
truth  of  Universalism.  Christianity  even  comes  nearer 
to  our  selfishness,  and  makes  our  love  for  ourselves  the 
standard  of  our  love  to  our  neighbors.  We  certainly 
do  not  love  every  soul  of  our  race  as  we  love  ourselves 
— neither  are  we,  in  any  respect,  what  the  gospel  re- 
quires us  to  be.  But  we  must  seek  a  harmony  between 
the  preceptive  morality  and  the  doctrinal  truth  of 
Christianity.  Its  preceptive  morality  requires  the  love 
of  God  supremely  in  connection  with  the  love  of  man 
universally  ;  and  if  any  thing  short  of  Universalism  be 
its  doctrinal  truth,  all  thought  of  harmony  between 
precept  and  doctrine  must  be  abandoned.  The  doc- 
trinal truth  of  Universalism  is  the  means  of  awakening 
love  to  God  and  love  to  man ;  yet  '  orthodox'  foolish- 
ness inquires,  'If  Universalism  be  true,  what  is  the 
use  of  preaching  or  believing  it !'  " 

"  Your  argument  touches  me  closely  when  you  speak 
of  my  wife  and  children,"  said  he,  "but  it  is  less 
forcible  when  you  comprehend  the  whole  race." 

"No  doubt,  no  doubt ;  but  the  defect  is  in  you^  and 
not  in  my  argument.  Every  man  is  the  centre  of  the 
universe  of  souls,  and  the  first  circle  is  his  own  family. 
It  is  truly  said  that  '  charity  begins  at  home.'  All 
good  afi'ections  must  begin  in  the  centre ;  but  the  de- 
fect in  general  practice  is,  that  they  do  not  travel  ex- 
tensively. Orthodoxy  does  not  allow  them  to  travel 
to  the  circumference  of  Humanity." 

"  How  do  you  prove  it  ?"  said  my  neighbor. 

"  I  prove  it  thus  :  Orthodox  doctrine  builds  a  glow- 
ing hell  beyond  a  certain  circle,  and  yet  '  orthodox' 
'precept  enjoins  supreme  love  to  the  God  who  kindled 
and  fans  the  endless  fire !     If  you  loved  all  mankind 

as  you  love  your  wife  and  children — in  other  words,  if 

12 


134  A   CRAZY   OBJECTION. 

you  were  like  Christ,  ready  and  willing  to  die  even  fo? 
your  enemies — could  you  sincerely  love  such  a  God  as 
that?" 

"I  am  certain  I  could  tzo^,"  said  he. 

"  The  love  of  God  with  all  the  heart  is  the  first  and 
all-comprehensive  precept  of  the  gospel.  Universalism 
is  unquestionably  the  only  doctrine  that  perfectly  har- 
monizes with  the  precept — yet  a  half-witted  '  ortho- 
doxy' inquires,  '  If  Universalism  be  true,  what  is  the 
use  of  i^reaching  or  believing  it  ?'  Viewed  in  any 
aspect  you  choose,  the  objection  is  too  silly  to  be  even 
ridiculous." 

"  Is  it  ever  presented  in  any  aspect  besides  the  three 
in  which  you  have  now  considered  it  ?"  inquired  my 
candid  friend. 

"  Yes,  its  name  is  Legion,  and,  like  the  crazy  man 
who  dvvelt  among  the  tombs,  it  breaks  away  from  all 
chains  of  reason.  It  appears  to  be  constantly  crying 
out,  '  What  have  I  to  do  with  thee,  Jesus,  thou  Son  of 
the  most  high  God  V  It  has  nothing  to  do  with  him. 
The  objection  is  one  of  the  many  forms  of  anti-Christ. 
It  says,  '  If  Universalism  be  true,  what  is  the  use  of 
worshipping  God  ?  If  Universalism  be  true,  what  is 
the  use  of  preaching  or  believing  it  ?  If  Universalism 
be  true,  what  is  the  use  of  leading  a  virtuous  life?' 
And  sample  Christians,  of  the  most  ^  evangelical* 
type,  declare,  that  if  thei/  believed  in  Universalism, 
they  would  not  be  at  the  trouble  of  worshipping  God  ! 
They  would  care  nothing  for  preaching  or  faith  !  They 
would  give  loose  rein  to  sensual  appetite,  and  '  roll  sin 
as  a  sweet  morsel  under  their  tongue !' — Pardon  me, 
sir — ^ou  have  said  none  of  these  things ;  but  tell  me, 
candidly,  what  has  the  cited  objection  to  do — what 
have  such  professors  of  religion  to  do  with  Jesus  the 


THE   NINE   LEPERS.  135 

Son  of  the  most  high  God  ?  He  disowns  both  it  and 
them.'' 

"I  really  believe  your  severity  is  just,"  said  my 
neighbor ;  and  he  added,  with  quite  as  much  earnest- 
ness as  courtesy,  '-^Almost  thou  persuadest  me  to  be  a 
Christian." 

I  saw  him  at  my  meeting  the  Sunday  evening  fol- 
lowing, and  occasionally  afterwards  during  the  winter, 
and  then  he  passed  from  my  observation.  If  living, 
he  is  probably  numbered  with  the  many  attendants  at 
<  orthodox'  churches  who  are  represented  by  the  nine 
lepers  noted  in  Luke  xvii.  17.  Of  every  ten  persons 
redeemed  from  the  torment  of  false  doctrine  by  Uni- 
versalism,  not  more  than  one  gives  glory  to  God  by 
open  profession,  advocacy,  and  support  of  the  truth. 
The  nine  are  not  hypocrites,  strictly ;  and  even  their 
sin  of  ingratitude  may  be  modified  by  the  fact,  that 
their  present  relations  are  silently  operative  in  the 
direction  of  liberal  sentiment. 


136  MINISTRY   IN   PHILADELPHIA. 


CHAPTER  IV. 

Questions  without  Answers — Trouble  in  the  Dutch  Reformed  Camp 
— Preaching  all  night  to  a  clergyman  in  Easton — Sheep  and  goats 
— Everlasting  destruction — Date  of  judgment — Attacked  by  a 
clergyman  in  Easton  Court  House — Preaching  in  an  orchard — 
A  time  of  it  in  Lancaster — Preaches  in  the  Allentown  Market 
House — Sketch  of  the  sermon — Denounced  as  an  Infidel — Rev. 
Savilion  W.  Fuller — Delineation  of  his  character — 'Ely  and 
Thomas  Discussion' — Dr.  Ely's  dream — And  its  counterpart — His 
Atheistical  colleague  renounces  Universalism ! — Utility  of  Endless 
Punishment  considered — The  saint  at  the  Wissahicon — Funeral 
of  a  suicide — Suicide  considered — Case  of  Judas — Sceptic  Evan- 
gelism— Abner  Kneeland — Conversation  with  him — Grove  Meet- 
ing— Close  of  the  year. 

I  HAVE  said  little,  in  the  preceding  chapters,  of  my 
ministerial  labors  in  Philadelphia.  Let  it  be  under- 
stood, once  for  all,  that  missionary  operations  and  the 
like,  were  not  suffered  to  interfere  with  the  central 
interests  of  my  life,  in  the  midst  of  a  most  devoted  and 
considerate  people.  My  pulpit  and  pastoral  duties  re- 
quired both  attention  and  industry,  and  it  affords  me 
much  pleasure  to  feel  assured,  that  occasional  absence 
only  quickened  my  energies  in  behalf  of  the  church 
which  I  sincerely  loved. 

My  pen  was  sufficiently  employed  in  preparation  of 
sermons  and  in  joint-editorship  of  a  paper,  as  afore- 
said— yet  I  occasionally  published  a  pamphlet.  Never, 
however,  had  I  either  inclination  or  leisure  to  write  a 
book,  until  now !  I  think  the  fact  may  be  urged  as 
an  apology,  in  advance,  for  any  infirmity  of  that  sort 
with  which  I  may  hereafter  be  afflicted. 


QUESTIONS   WITHOUT   ANSWERS.  137 

In  June,  1833,  I  wrote  and  published  a  Tract  of  12 
pages,  which,  though  a  small  affair  and  requiring  only 
a  little  tact  in  its  preparation,  excited  an  interest 
highly  advantageous  to  the  cause  of  Universalism. 
On  this  account,  solely,  is  it  mentioned  in  this  place. 
Reference  is  had  to  "213  Questions  without  An- 
swers," the  title  being  sufficiently  expressive  of  its 
character.  The  Questions  related  to  Universalism, 
directly  or  indirectly,  and  were  so  framed,  with  few 
exceptions,  as  to  admit  of  Yea  or  Nay  in  reply.  They 
were  meant  to  train  up  the  inquirer  in  the  way  he 
should  go,  or  involve  him,  by  natural  Answers,  in  the 
inconsistencies  of  the  popular  theories.  A  large  edi- 
tion was  printed  and  circulated  at  the  time — and  hun- 
dreds of  thousands  of  copies,  by  estimate,  have  since 
been  issued,  in  various  forms,  by  others. 

The  first  public  assault  on  this  pamphlet  was  made 
in  September,  in  the  '  Christian  Intelligencer,'  a  large 
folio  sheet,  the  organ  of  the  Dutch  Reformed  Church 
in  New  York.  It  came  in  the  shape  of  a  notice  to  a 
correspondent  who  had  sent  a  copy  to  the  editors,  and 
Answers  were  promised  on  condition  that  the  corre- 
spondent would  pay  for  publishing  an  edition. 

Being  in  New  York  immediately  after,  I  called  at 
the  office  and  had  the  offer  transferred  to  myself,  hav- 
ing personally  assumed  the  position  of  pay-master. 
On  sober  second  thought,  however,  the  writer  of  the 
notice  aforesaid  replied  the  next  day,  through  the 
business  agent  of  the  establishment,  that  he  declined 
fulfilling  his  promise. 

"  The  writer  says  that  on  sitting  down  to  a  re-examination  of 
the  Questions,  he  finds  some  of  them  will  require  a  column,  or 
nearly  so,  to  answer  them,  and  he  cannot  attend  to  them ;  and 
for  this  reason  he  declines." 

12* 


138  ANSWERS   AND    REJOINDERS. 

These  facts  were  presented  to  the  public  in  the  N.  Y. 
<  Christian  Messenger,'  with  such  comments  as  might 
have  been  expected ;  and  the  Dutch  Reformed  Organ 
was  down  upon  me,  shortly  afterwards,  in  a  most  be- 
coming style.  The  article  was  so  rich  a  specimen  of 
(■  evangelical'  earnestness,  that  the  following  extracts 
may  be  allowable : 

"  We  cannot  inflict  upon  the  Christian  ears  of  our  readers,  the 
213  Questions  of  the  Unitarian  Universalists.  There  is  no  diffi- 
culty in  answering  every  one  of  them.  They  are  the  production 
of  a  weak  mind,  but  of  a  heart  gigantic  in  wickedness  !  .  . . .  The 
writer  of  them  demonstrates  himself  to  be  a  cold-blooded  Infidel 
....  We  cannot  put  into  our  columns  the  essence  of  silliness  and 
wickedness ....  We  cannot  spread  out  oh  our  pages  the  blas- 
phemy and  revolting  moral  pollution  of  the  213  Questions, 
merely  to  show  how  very  easily  they  can  be  answered,"  &c. 

The  editors  of  the  Intelligencer  had  not  wit  enough 
to  see  that  all  this  was  "  grist  to  the  Universalist 
mill."  We  took  up  the  matter  with  a  calmness  con- 
trasting creditably  (it  was  thought)  with  the  fury  of 
the  assailants,  and  large  editions  of  all  that  had  been 
written  on  both  sides  of  the  affair,  were  distributed 
with  a  liberal  hand,  especially  among  the  Dutch  Re- 
formed Church  members.  This  was  termed  a  '  Tem- 
pest in  a  Tea-pot'  by  our  classical  friends,  but  they 
found  in  the  end  that  the  Tea  was  scalding  hot ! 

The  Questions  awakened  attention  in  more  benign 
latitudes.  A  Methodist  clergyman,  of  excellent  re- 
pute, replied  to  them,  seriati7n,  in  a  respectful  tone ; 
and  the  Questions,  Answers,  and  Rejoinders  were  pub- 
lished in  the  Messenger  in  1834.  Another  Methodist 
clergyman  assumed  the  respondent's  task,  and  was  fol- 
lowed by  Rejoinders — the  whole  being  inserted  in  the 
'  Star  of  Bethlehem'  in  1841.  Two  other  clergymen 
furnished  Answers,  and  each  published  his  effort  in  a 


NIGHT-LONG   PREACHING.  139 

large  pamphlet,  but  I  have  not  had  either  leisure  or 
inclination  to  rejoin.  Replies  from  the  pulpit  have 
been  numerous — an  evidence  that  the  Tract  made  '  no 
small  stir.' 

A  visit  to  New  England  in  August,  afforded  a  brief 
respite  from  labor,  and  the  kindling  glow  of  the  Rock- 
ingham Association  was  a  fit  preparation  for  the  au- 
tumn campaign.  It  may  be  said  to  have  commenced 
in  the  close  of  September — for  on  the  second  of  Octo- 
ber our  Association  met  at  Allentown,  on  the  Lehigh, 
and  in  journeying  thither  I  took  Easton  in  the  way, 
for  the  purpose  of  delivering  lectures  on  Monday  and 
Tuesday  evenings  preceding.  After  the  second  lec- 
ture, a  singular  incident  occurred. 

As  the  stage  for  Allentown  was  to  start  before  day- 
dawn,  my  quarters  were  taken  at  the  Green  Tree 
Hotel,  and  several  friends  remained  with  me  till  10 
o'clock.  They  were  aiding  me  in  packing  up  the 
remainder  of  my  books,  (for  in  those  days  we  usually 
scattered  the  seed  by  selling  our  best  publications,) 
when  the  landlord  came  into  the  room,  with  the  infor- 
mation that  a  clergyman,  in  an  up-stairs  private  parlor, 
wished  me  to  send  him  a  copy  of  each  of  the  works  on 
hand,  with  a  statement  of  the  aggregate  price. 

Of  course,  the  request  was  complied  with,  and  in  a 
few  minutes  the  money  was  placed  in  my  hand,  accom- 
panied by  the  clergyman's  desire  to  see  me.  This  also 
was  complied  with. 

As  I  entered  the  room,  he  arose  and  welcomed  me 
with  a  goodly  grasp  of  the  hand.  After  mentioning 
his  name,  he  informed  me  that  he  had  been  attending 
a  session  of  the  German  [perhaps  he  said  DutcK]  Re- 
formed Church.  <'I  heard  you  preach  this  evening," 
he  continued,  <■'  and  must  confess  that  you  sorely  used 


140  SHEEP   AND    GOATS. 

up  that  Methodist  preacher  who  questioned  you.  1 
know  nothing  about  Universalism,  and  want  to  under- 
stand it,  if  possible.  The  landlord  stated  that  you 
were  to  leave  for  Allentown  at  5  o'clock  to-morrow 
morning.  I  shall  start  for  Philadelphia  at  the  same 
hour.  Let  me  beg  you,  as  a  special  favor,  to  sit  up  all 
night  and  talk  with  me." 

You  may  be  certain  that  I  said  ''  Yes,  with  all  my 
heart" — and  forthwith  we  took  our  seats  by  the  table. 

My  companion  was  about  my  own  age,  fully  six  feet 
tall,  and  handsome — having  an  intelligent,  expressive 
countenance,  not  at  all  belied  by  "the  inner  man," 
as  developed  in  conversation.  He  was  well  educated, 
and  a  complete  gentleman  in  his  manners. 

Opening  a  quarto  Bible,  he  acknowledged  his  incom- 
petency for  a  discussion  of  Universalism — declared  that 
controversy  was  not  his  object,  but  explanation  of  cer- 
tain passages  which,  to  him,  appeared  to  contravene 
the  doctrine  of  my  sermon,  &c. 

He  was  plainly  a  seeker — and  /  as  plainly  an  expo- 
sitor throughout  that  blessed  night.  He  needed  but  a 
clue,  and  I  had  some  facility,  in  those  days,  in  grouping 
kindred  texts,  and  explaining  them  all  by  one  simple  key. 
The  plan  served  an  admirable  purpose  with  the  present 
inquirer,  as  the  following  example  may  illustrate. 

The  passages  which  seemed  to  be  chief  hindrances 
in  his  way,  were  of  the  class  selected,  usually,  by  those 
who  have  not  looked  minutely  into  the  doctrine  of 
Universalism — such  as  the  closing  part  of  Matt,  xxv., 
in  which  the  separation  of  the  righteous  and  the  wicked 
is  illustrated  by  the  sheep  and  the  goats ;  and  2  Thess. 
i.  5-10,  in  which  everlasting  destruction  from  the  pre- 
sence of  the  Lord,  is  mentioned,  with  strong  adjuncts. 

The  first  position  to  be  determined,  said  I,  is  the 


COMING   OF   CHRIST.  141 

TIME  to  which  these  passages  refer.  One  of  them  dates 
it,  '  ivhen  the  Son  of  Man  shall  come  in  his  glory,  and 
all  the  holy  angels  with  him' — for  it  is  declared  that 
<  then  shall  he  sit  upon  the  throne  of  his  glory,'  that  is, 
in  his  kingly  capacity,  for  the  judgment  of  everlasting 
punishment,  &c.,  mentioned  in  the  verses  following. 
Do  you  see  that  I  am  correct  ? 

''  Yes,  that  point  is  perfectly  clear,"  was  the  seeker's 
reply,  and  the  expositor  continued. 

The  other  passage  is  dated  (-when  the  Lord  Jesus 
shall  be  revealed  from  heaven  with  his  mighty  angels, 

in  flaming  fire  taking  vengeance when  he  shall 

come  to  be  glorified  in  his  saints,  and  to  be  admired  in 
all  them  that  believe  in  that  day.' 

"  The  passages  evidently  refer  to  the  same  period," 
was  the  prompt  admission. 

And  now  the  question  comes  up,  as  to  the  date  of 
that  coming  of  Christ.  It  certainly  was  not  his  first 
coming,  for  that  was  as  the  babe  of  Bethlehem  in 
humiliation,  whereas  this  is  a  coming  in  glory  as  a 
King  and  Judge.  Now  note  Matt.  xvi.  27-28  :  <  For 
the  Son  of  Man  shall  come  in  the  glory  of  his  Father 
with  his  angels,  and  then  he  shall  reward  every  man 
according  to  his  works.  Verily  I  say  unto  you,  There 
be — [surely  it  would  not  be  proper  to  stop  suddenly 
here,  as  Doctor  Beecher  once  did,  with  a  view  to  annul 
the  context.  Rather  let  us  continue  the  quotation,  at 
all  hazards — thus :]  There  be  some  standing  here, 
which  shall  not  taste  of  death,  till  they  see  the  Son  of 
Man  coming  in  his  kingdom.'  And  what  is  this  but 
Christ's  coming  as  both  King  and  Judge  ? — precisely 
answering  our  inquiry  of  date.  The  event  is  distinctly 
referred  to  a  period  within  the  natural  life-time  of  some 
of  those  who  heard  the  Saviour's  discourse. 


142  EVERLASTING   DESTRUCTION. 

"  Have  you  any  other  quotation  of  similar  import  ?" 
was  the  natural  suggestion. 

There  are  several.  <  They  shall  see  the  Son  of  Man 
coming  in  the  clouds  of  heaven  with  power  and  great 
glory/  is  affirmed  of  a  period  immediately  after  the 
tribulation  of  the  days  of  Jerusalem's  siege ;  and  the 
more  definite  assurance  is  subjoined,  '  This  generation 
shall  not  pass  away,  till  all  these  things  be  fulfilled,' 
Matt.  xxiv.  30-34.  Examine  all  the  places  in  which 
the  phrase  this  generation  is  used,  and  you  will  see 
that  its  uniform  sense  is,  the  men  of  this  age. 

"  Your  position  is  very  distinct,  and  I  cannot  gain- 
say it,"  said  the  candid  seeker.  ''But  there  are  ex- 
pressions in  the  passage  from  Thessalonians  which  seem 
to  forbid  your  interpretation.  How  could  '  everlasting 
destruction  from  the  presence  of  the  Lord  and  from 
the  glory  of  his  power,'  be  a  judgment  inflicted  at  the 
date  of  Christianity's  establishment  in  the  earth?" 

Let  me  answer  your  question  by  asking  another. 

"No,  sir,  I  am  here  to  ask  questions,  not  to  answer 
any,"  said  he,  with  a  laugh. 

Nevertheless,  let  me  inquire  how  Jonah  could  flee 
from  the  presence  of  the  Lord  by  going  to  Tarshish  ? 
Jonah  i.  3.  Or  how  could  the  Jews  be  cast  out  from 
the  presence  of  the  Lord  and  destroyed,  by  seventy 
years  of  captivity  in  Babylon  ?  2  Kings  xiii.  23,  xxiv. 
20.  Or  with  what  propriety  could  any  such  temporal 
visitation  of  judgment  be  called  a  casting  out  from  the 
presence  of  the  Lord,  and  an  everlasting  reproach  and 
perpetual  shame  ?  Jer.  xxiii.  39,  40. 

In  this  sort  of  expository  conversation  we  spent  that 
blessed  night — the  topics  of  inquiry  covering  a  wide 
range  of  thought.  Mainly,  however,  they  related  to 
supposed  proofs  of  endless  woe,  the  doctrine  of  univer- 


HEATHEN   DOCTRINES.  143 

sal  holiness  and  blessedness  being  so  akin  to  the  gene- 
rous spirit  of  the  seeker,  that  he  needed  only  the 
breaking  away  of  the  clouds  to  welcome  into  his  heart 
the  radiance  of  eternal  truth. 

The  stage-horn  sounded  ere  the  cock-crowing.  My 
companion  thanked  me  heartily  for  the  courtesy  and 
instruction  of  the  night,  and  we  parted  in  separate 
coaches  at  the  door.  What  became  of  him  I  never 
heard.  If  he  be  still  living,  and  still  a  clergyman  of 
any  '  orthodox'  order,  he  is  probably  one  of  that  nume- 
rous and  increasing  class  of  preachers  who  believe  in 
Universalism,  but  suppose  that  the  full  time  for  preach- 
ing it  openly  has  not  yet  arrived.  Should  he  ever  see 
these  pages,  I  hope  he  will  be  gratified  by  my  remem- 
brance of  our  night-interview. 

The  questioning  of  the  Methodist  preacher,  above 
referred  to,  was  on  this  wise :  The  Heathen,  and  the 
Jews  of  our  Saviour's  day,  believed  in  the  doctrine  of 
endless  punishment.  Can  you  prove  that  the  New 
Testament  denies  that  doctrine  ? 

Answer :  Paul  gives  some  account  of  the  Heathen, 
in  the  first  chapter  of  Romans.  ^When  they  knew 
God,  they  glorified  him  not  as  God,  neither  were 
thankful ;  but  became  vain  in  their  imaginations,  and 
their  foolish  hearts  were  darkened.  Professing  them- 
selves to  be  wise,  they  became  fools,  and  changed  the 
truth  of  God  into  a  lie.'  This,  as  I  judge,  is  the  origin 
of  the  doctrine  of  endless  woe.  The  Heathen,  uni- 
formly, maintain  that  lie,  connected  with  their  notion 
of  a  future  day  of  judgment. 

The  Egyptian  theology  had  these  elements,  promi- 
nently ;  but  Moses  discarded  them,  in  confining  all 
rewards  and  punishments  to  the  present  life — as  many 


144  POSITIVE    AND    NEGATIVE. 

of  the  most  distinguished  Commentators,  of  every  sect, 
agree. 

If  the  Jews  of  our  Saviour's  day,  believed  in  a 
future  day  of  judgment  and  endless  punishment,  they 
could  not  have  derived  those  notions  from  Moses,  but 
obtained  them  from  the  Heathen ;  and  in  charging 
them  with  having  made  void  the  law  of  God,  through 
their  traditions,  the  Great  Teacher  condemned  every 
opinion  among  them  that  was  condemned  in  the  dispen- 
sation of  the  Law.     Are  you  answered  ? 

No,  was  the  reply :  I  want  a  direct  denial  of  the 
doctrine  of  endless  punishment,  in  any  text  of  Scrip- 
ture, if  you  can  produce  it. 

Rejoinder :  I  submit  to  the  congregation  that  it  is 
your  place  to  produce  a  direct  affirmation  of  that  doc- 
trine from  the  Bible,  if  you  can.  I  sought,  in  my 
sermon,  to  prove  Universalism  by  express  warrant  of 
sacred  Scripture ;  and  you  have  now  an  opportunity 
to  gainsay  my  testimony,  in  any  way  you  please. 

There  was  no  response,  and  I  thus  continued  :  At- 
tempt to  show,  if  you  think  you  can,  that  Universalism 
is  not  taught  in  the  Bible  testimony  advanced — and  if 
you  are  successful,  I  will  accept  your  effort  as  a  posi- 
tive denial  of  Universalism  on  Bible  grounds — for  I 
have  brought  my  most  direct  proofs. 

Still  there  was  no  response,  and  the  interview  was 
closed  as  follows  :  You  are  a  preacher  of  the  doctrine 
of  endless  misery.  Be  as  fair  as  /  have  been.  Bring 
forward  your  most  direct  proofs  of  that  doctrine,  and 
I  will  either  show  that  you  misinterpret  and  misapply 
the  passages  of  Scripture,  or  openly  acknowledge  that 
you  have  adduced  a  direct  denial  of  Universalism  from 
the  Bible.  — 

This  is  the  whole  affair,  compactly  and  truly  ex- 


ASSOCIATION   AT   ALLENTOWN.  145 

pressed — yet  the  redoubtable  champion  of  Heathenism 
afterwards  boasted  that  he  had  overwhelmed  me  in 
controversy ! 

After  parting  with  my  friend,  Nicodemus  the  Re- 
formed, I  had  a  ride  of  eighteen  miles  from  Easton  to 
Allentown.  The  interest  and  excitement  of  the  night- 
long interview  debarred  all  sense  of  weariness  for  the 
time,  and  it  was  not  until  the  whole  affair  had  been 
narrated  to  the  brethren  assembled,  that  <  tired  nature 
sought  the  sweet  restorer,  sleep.' 

There  were  no  professed  Universalists  in  Allentown. 
Our  Association  was  held  there,  by  appointment,  for 
the  double  purpose  of  awakening  and  satisfying  inquiry. 
The  Delegates  and  Ministers  had  their  quarters  at  a 
Hotel,  on  the  usual  footing,  and  the  Meetings  for 
business  and  worship  were  to  be  held  in  a  Hall  in  the 
same  building,  without  extra  charge. 

As  might  be  supposed,  one  preacher  was  absent  from 
the  social  circle  until  noon  of  that  day,  but  he  '  stood 
in  his  lot'  durino-  the  remainder  of  the  session.  That 
lot  was  in  the  Market  House  on  Thursday  afternoon. 
The  Hall  was  not  sufficiently  central — besides  which, 
the  novelty  might  bring  a  larger  audience. 

So  it  proved.     It  was  not  in  a  great  city,  where 

<  caste'  might  be  endangered  by  attendance  in  such  a 

place — but  in  a  town  of  a  few  thousand  people,  where 

every  man's  position  was  fixed  because  every  man  was 

known  to  his  neighbor.     And  so  the  Doctors,  who  had 

few  patients  on  hand — and  the  Lawyers,  who  had  little 

to  do  excepting  in  Court  week — and  the  Merchants, 

with  whom    buyers   were    scarce — and  gentlemen   of 

leisure,  who  had  nothing  better  to  do — and  Mechanics, 

who  could  spare  an  hour  or  two  for  the  purpose — came 

13 


146  SKETCH   OF  A   SERMON. 

into  or  near  the  Market  House,  and  listened  attentively 
to  a  practical  discourse.  It  was  doctrinal  too — but  I 
confined  its  bearings  directly  to  the  practical  interests 
of  the  present  life — substantially  as  follows  : 

I  should  be  glad  were  your  clergy  here  present,  for  they 
should  have  liberty  to  state  their  strongest  objection  to  Universal- 
ism,  and  should  be  pressed  to  stand  their  ground  in  an  open  field 
and  fair  play.  But  as  they  are  absent,  providentially  or  pruden- 
tially,  let  me  state  in  their  behalf  what  they  will  probably  state 
in  my  absence — namely,  that  '  Universalism  is  a  demoralizing 
doctrine,  and  therefore  ought  to  be  discountenanced  by  every 
well-wisher  to  a  wholesome  morality.^ 

If  they  were  present,  and  shcTuld  succeed  in  establishing  this 
objection,  there  would  be  at  least  one  less  Universalist  preacher 
at  sun-down  than  there  is  now.  Christ's  gospel  is  for  sinners,  to 
restrain  them  from  vice  and  to  constrain  them  to  virtue ;  and 
any  doctrine  which  inverts  this  order,  is  not  of  God. 

Let  us  begin  on  the  question  of  restraint — for  this  is  what  your 
clergy  mostly  insist  upon.  They  honestly  wish  to  put  the  best 
possible  check-brake  on  the  wheels  which  are  hurrying  sinners 
down-hill  into  flaming  fire.  They  employ  the  fear  of  endless 
torment  for  this  purpose — believing  that  it  will  keep  the  sinners 
out  of  hell,  and  at  the  same  time  keep  hell  out  of  the  saints. 

There  are  two  defects  in  this  policy  movement :  1st.  It  puts 
the  evil  day  afar  ofi";  and  2d.  It  makes  the  issue  an  uncertainty, 
by  holding  up  the  hope  of  escape. 

There  are  Merchants  here  present.  You  have  valuable  articles 
in  your  stores,  and  there  are  men  who  would  steal  if  they  had 
the  opportunity.  To  which  of  the  two,  as  a  guard  against  thieves, 
would  you  rather  trust  your  wares — A  visible  cross  dog,  or  an 
invisible  devil  ? 

There  are  Lawyers  here  present.  You  have  occasion  to  try 
all  sorts  of  criminals.  To  which  of  the  twain  would  you  rather 
trust,  as  a  means  of  restraint  against  Burglary — The  certainty 
of  being  "  sent  down"  to  the  Penitentiary  for  one  year,  or  the 
uncertainty  of  being  sent  lower  down  for  ever  ? 

See  now,  on  the  other  hand.  There  are  Mechanics  here  pre- 
sent. For  whom  would  you  rather  work, — for  the  man  who  pays 
cash  down,  or  the  one  who  asks  a  long  credit,  even  witli  higher 
wages  ?  Do  you  like  the  credit-system  in  business  ?  Yet  your 
clergy  adopt  it  in  theology,  and  tell  you  that  Universalism  is  de- 
moralizing because  we  take  the  very  ground  you  occupy,  in  the 


SERMON   IN   AN   ORCHARD.  147 

practical  concerns  of  life !  "  The  wages  of  sin/'  its  daily  pay  is 
death  ;  the  wages,  the  daily  pay  of  virtue  is  life.  AYhy  should  the 
Devil  be  considered  a  more  punctual  pay-master  than  the  Lord  ? 

The  amount  of  the  matter  is  this :  The  farther  off  you  put 
pay-day,  and  the  more  uncertain  you  make  its  awards,  the  less 
is  its  power  over  the  conduct  of  men,  AVriters  on  criminal  juris- 
prudence insist  that  the  nearer  you  can  bring  the  punishment  to 
the  crime,  the  better — the  more  certain  you  can  make  the  con- 
nection, so  as  to  link  them,  if  possible,  as  cause  and  effect,  the 
wiser  is  the  arrangement. 

The  Creator  has  done  so,  perfectly,  throughout  universal 
nature.  It  is  that  sort  of  Universalism  which  I  preach  to  you 
this  day. 

This  of  course  is  but  an  abstract  of  the  sermon. 
Any  extravagance  of  expression  must  be  imputed  to 
the  oddity  of  the  meeting-place,  coupled  with  a  desire 
to  make  an  impression  of  thought,  even  though  charge- 
able with  personal  eccentricity. 

A  few  weeks  previously  there  had  been  a  terrible 
spitting  of  venom  against  Universalism,  in  or  near 
Hightstown,  N.  J.,  by  a  Methodist  clergyman.  Due 
notification  was  given,  indicating  due  preparation,  and 
the  Universalists  attended.  This  was  on  Sunday.  On 
the  next  day,  I  replied — not  to  him  merely,  for  I  re- 
membered the  experience  of  the  honest  farmer,  w^ho 
testified  that  "it  wrenched  him  terribly  to  kick  against 
nothing" — but  the  reply  embraced  both  the  defence 
and  proclamation  of  the  Gospel,  as  affecting  all  gain- 
sayers  and  inquirers. 

I  was  indebted  to  Mr.  Salmon  C.  Bulkley,  who  then 
taught  school  in  the  neighborhood,  for  minutes  of  the 
Methodist  onslaught.  He  has  since  become  an  efiicient 
Minister  of  our  order,  and  will  remember  the  immense 
gathering  in  Col.  Johnes'  orchard,  and  their  profound 
attention  to  the  reply.  On  the  trees,  on  the  grass,  on 
benches  made  of  rough  boards,  on  chairs,  in  carriages, 


148  THE  prisoner's  box. 

^lie  people  sat,  listening  to  the  preacher  in  the  wagon- 
pulpit. 

0,  those  were  days  in  which  the  w^arm  blood  of  the 
heart  kept  up  a  rapid  communication  with  the  head ! 
And  it  was  well  that  it  should  be  so,  at  that  juncture, 
for  it  seemed  as  if  the  Devil  had  specially  broken  loose, 
and  was  roaring  against  Universalism  on  every  hand. 

There  was  roaring  of  that  kind  in  Lancaster,  in  De- 
cember, by  another  Methodist  minister.  I  had  visited 
that  city  in  the  early  part  of  the  month  preceding,  to 
attend  the  wedding  of  one  of  my  sisters,  and  embraced 
the  opportunity  to  preach  two  evening  lectures  in  the 
Court  House,  the  use  of  which  had  been  obtained  by 
consent  of  the  County  Commissioners.  The  house  was 
completely  crowded  by  an  attentive  auditory,  and  no 
small  stir  ensued.  The  resident  clergy  were  disin- 
clined to  any  dangerous  experiments  in  the  way  of 
reply,  and  so  Boanerges  was  sent  for,  and  extensive 
notice  given  of  the  speedy  demolition  of  Universalism. 
The  Methodist  Church  was  not  deemed  sufficiently 
central,  and  so  the  Court  House  was  obtained  as  the 
arena  of  triumph. 

On  the  first  of  the  four  appointed  evenings,  I  took 
my  seat  in  the  prisoner's  box,  having  gone  thither 
from  Philadelphia,  sixty  miles  by  stage,  for  the  pur- 
pose of  hearing,  at  all  events,  and  of  doings  if  there 
should  be  opportunity. 

The  champion  began  by  announcing  that  he  meant 
to  '  blow  up  the  magazine  of  Universalism' — that  he 
should  preach  one  sermon  in  the  Court  House  that 
evening,  and  three  in  the  Lutheran  Church  the  next 
day,  (the  latter  being  a  new  arrangement,  of  course 
for  my  accommodation  !) — that  he  was  ready  to  discuss 
Universalism  in  any  of  the  papers  in  Lancaster,  (know- 


STIR   m   LANCAilER.  149 

ing  that  no  paper  in  that  city  would  venture  to  publish 
both  sides  of  such  a  discussion,  and  that  he  was  there- 
fore in  no  danger  of  trouble !)  and  then  we  were  fa- 
vored with  a  discourse  of  three  mortal  hours,  during 
which,  contradiction  and  refutation  were  vociferously 
challenged ! 

The  prisoner  in  the  box  arose,  at  the  conclusion, 
and  asked  permission  for  a  few  remarks.  Liberty  was 
peremptorily  refused  at  first,  but  afterwards  gi  anted, 
with  stipulation  that  the  sermon  should  not  then  be 
attacked.  "lam  prepared  to  prove,"  said  I,  "that 
the  speaker  has  added  to  the  words  of  the  Book,  and 
God  will  add  to  him  the  plagues  written  therein ;  also 
that  he  either  is  grossly  ignorant  of  Universalism  or 
has  wilfully  and  wickedly  misrepresented  it,  and  if  I 
do  not  prove  all  this,  and  more,  I  will  make  suitable 
acknowledgments."  The  further  proffer  was  made  to 
meet  the  speaker,  or  any  clergyman  of  the  city  of 
Lancaster  forthwith,  in  a  public  oral  debate — and  I 
defied  an  acceptance  of  my  challenge. 

This  was  declined,  peremptorily.  He  had  an  en- 
gagement for  to-morrow,  and  could  not  attend  to  a 
discussion. 

Then,  sir,  let  it  be  this  very  night,  or  to-morrow 
night,  or  the  day  after  to-morrow,  or  the  day  after 
that — or  next  week,  or  at  such  other  time  as  will  better 
suit  your  convenience. 

The  proposition  was  met  by  an  unqualified  Nay. 

Then,  sir,  I  pronounce  you  a  coward,  who  will  not 
and  dare  not  face  Universalism  in  a  fair  debate ! 

There  were  certainly  some  very  emphatic  words  in 
these  brief  sentences ;  and,  under  different  circum- 
stances, I  should  have  regretted  the  succeeding  greater 

emphasis  of  feet  and  hands  in  that  great  assembly. 

13* 


150  THE   STIR   CONTINUED. 

The  Fair-playites  were  decidedly  with  the  prisoner's 
l^ox,  or  its  occupant ;  and  some  foreshadowing  of  this 
fact  adjourned  the  Gag-ites  to  the  Lutheran  Church 
for  the  next  day. 

My  self-chosen  seat,  provokingly  chosen  I  fear,  was 
in  the  broad  aisle  of  the  '  city  of  refuge,'  and  after 
each  adjournment  of  that  day,  I  took  the  preacher  by 
the  button,  who  had  previously  clung  to  the  horns  of 
the  altar,  and  besought  the  pleasure  of  using  him  up 
in  a  public  debate  !  He  persisted  in  refusing — where- 
upon I  urged  the  <■  cloud  of  witnesses'  who  constituted 
his  body-guard,  to  select  a  champion  in  behalf  of  the 
ministerial  group. 

All  this  was  done  in  good-humor — rather  waggishly, 
I  suspect.  The  spirits  were  earnestly  called  from  the 
vasty  deep,  but  they  would  not  come.  One  of  them 
however  announced  after  the  close  of  the  series  of 
Boanerges,  by  my  request,  that  I  should  reply  in  the 
Court  House,  commencing  the  following  evening. 

Friday  and  Saturday  evenings,  the  annunciation 
was  redeemed,  in  the  presence  of  a  crowded  and  pro- 
foundly attentive  audience — there  being  some  oil  in 
the  entertainment — of  vitriol,  it  was  supposed.  Full 
liberty  was  given  for  rejoinder,  and  none  was  at- 
tempted, excepting  very  feebly  and  briefly  by  the 
resident  Methodist  preacher.  He  was  a  slow  sailer, 
and  had  no  guns  a-board.  Notice  was  given  for  a 
continuation  on  Monday  and  Tuesday  evenings  follow- 
ing ;  but  the  alarm  had  been  sounded,  and  the  Com- 
missioners were  prevailed  upon  to  close  the  Court 
House  against  me !  No  other  place  could  be  ob- 
tained ;  the  weather  was  too  cold  to  meet  in  the 
Market  House — and  the  matter  ended,  so  far  as  open 
review  or  any  public  discussion  was  concerned. 


A   DAY   OF   FASTIXG.  151 

Great  was  the  rejoicing  in  Gagdom,  at  this  triumph 
of  a  lock-and-key  Theology  ;  and  Boanerges  has  made 
it  a  topic  of  glorification,  whithersoever  the  Conference 
has  sent  him,  that  the  Court  House  in  Lancaster  was 
closed  against  a  Universalist  preacher ! 

The  Callowhill  St.  Church  in  Philadelphia  was  dedi- 
cated in  1824.  Rev.  William  Morse  was  the  first 
Pastor.  Rev.  Stephen  R.  Smith  succeeded  him,  and 
was  followed  by  Rev.  Z.  Fuller,  who  in  turn  was  suc- 
ceeded by  Rev.  Dr.  Andrews.  The  latter  resigned  the 
charge  in  the  summer  of  1833,  and  Rev.  Savilion  W. 
Fuller  received  and  accepted  an  invitation  to  the 
vacancy,  his  engagement  being  dated  the  first  of 
November. 

I  had  seen  this  brother  for  the  first  time  in  June, 
1832,  and  complimentary  reports  were  more  than  con- 
firmed by  his  presence.  He  was  then  on  a  visit  of  two 
or  three  weeks  to  Philadelphia.  It  was  in  the  cholera 
season  of  that  year.  We  were  much  together — one  of 
the  occasions  being  both  peculiar  and  exciting.  A 
notice  had  been  published,  signed  by  a  number  of 
clergymen,  calling  a  meeting  of  '  Ministers  and  Chris- 
tians of  the  various  denominations,  to  consider  the 
expediency  of  setting  apart  a  day  for  fasting,  humilia- 
tion and  prayer.'  The  meeting  was  held  in  the  Court 
House.     Mr.  Fuller  and  I  attended. 

Several  distinguished  clergymen  urged  the  measure 
on  the  usual  grounds,  and  I  opposed  it  in  a  speech  of 
some  length  and  point.  My  objections  were  based  in 
sanatory  and  rational  considerations,  closing  with  the 
fact  that  the  Lord  had  denounced  precisely  the  sort 
of  Fast  contemplated,  and  enjoined  an  entirely  different 
one,  Isa.  Iviii.  5-8. 


152  REV.  S.  W.  FULLER. 

Some  discussion  ensued,  in  which  I  was  denounced 
as  an  Infidel,  and  several  saints  tumultuously  suggested 
that  I  should  be  put  out  of  the  house.  The  '  previous 
question'  was  called,  and  a  day  of  Fasting  appointed, 
according  to  the  standards  of  '  orthodoxy.' 

The  accompaniments  of  this  incident  revealed  to  me 
the  energy  of  Mr.  Fuller's  character,  though  he  took 
no  part  in  the  debate,  being  merely  a  visitor  in  Phila- 
delphia. His  spiritual  value  had  previously  been  esta- 
blished by  social  intercourse.  So  favorable  was  the 
impression  he  made  in  the  Callowhill  street  Church, 
that  he  received  a  most  cordial  and  pressing  invitation 
to  become  the  pastor.  Sense  of  duty  to  his  parish- 
ioners in  New  York  State,  debarred  a  change  of  loca- 
tion at  the  time  ;  but  the  invitation  was  renewed  a  year 
or  so  later,  and  accepted — greatly  to  my  satisfaction. 

Mr.  Fuller  was  nearly  four  years  my  senior,  though 
I  had  entered  the  ministry  a  few  months  the  earlier. 
We  were  both  bachelors.  He  had  suffered  much  from 
illness,  but  was  now  in  good  health,  excepting  that  he 
was  lame.  There  was  no  exception  as  regarded  his 
spiritual  manhood.  In  every  respect  of  social-no- 
bility, I  never  knew  his  superior. 

*  He  bore,  through  suffering,  toil  and  ruth, 
Within  his  heart  the  dew  of  youth, 
And  on  his  lip  the  smile  of  truth.^ 

He  carried  sun-shine  into  all  circles  of  the  young 
and  the  old,  the  literary  and  the  religious.  Even  the 
house  of  mourning  seemed  radiant  in  his  visitations  of 
loving  trust.  Generosity  of  spirit  and  amenity  of 
manner  were  with  him  always.  His  keen  wit  was 
without  asperity,  and  his  ardent  zeal  was  uniformly 
tempered  by  charity.  His  beaming  face  was  a  true 
index  of  the  inner  man. 


MY    ESTIMATE    OF    HIM.  153 

Nor  was  phrenology  at  fault  in  scanning  his  head. 
With  Mm^  perception  was  quick,  reflection  was  rigid, 
and  stern  conscience  denounced  what  logic  condemned. 
His  mind  was  comprehensive.  His  power  of  analysis 
was  displayed  alike  in  conversation  and  sermonizing. 
He  was  a  student  oi  facts  and  a  reader  of  theories,  but 
in  respect  of  Religion  and  Morality  he  relied  on  his 
own  independent  thought,  subject  only  to  consistent 
interpretation  of  the  Bible. 

As  a  public  speaker  he  was  unequal.  Sometimes  he 
was  tame ;  at  others,  mightily  stirring  by  forcible 
thought  embodied  in  unusually  glowing  language. 
The  average  placed  him  in  a  high  rank  among  the 
eloquent  men  of  the  age. 

He  was  a  faithful  friend  and  devoted  Universalist. 
He  knew  no  envy,  uttered  no  evil  speech  of  his 
brethren,  rejoiced  in  the  prosperity  of  his  neighbors, 
actively  sympathized  whenever  and  wherever  there 
was  need.  In  a  word,  he  ''followed  peace  with  all 
men,  and  holiness,  without  which  no  man  can  see  the 
Lord."  Se  saw  Him — for  he  was  one  of  <'the  pure 
in  heart." 

I  write  this  eulogium  deliberately,  with  the  advan- 
tage of  six  years  of  closest  personal  intimacy.  At 
nearly  all  religious  meetings,  excepting  those  which 
separated  us  on  Sundays  as  pastors,  we  were  together. 
At  our  alternate  Conference  Meetings,  at  our  volun- 
teer lectures  in  Carpenter's  Hall  and  Kensington  Hall, 
at  the  sessions  of  our  Association  and  our  State  Con- 
vention, we  were  together.  So  also  in  the  social  groups 
of  Ids  people  and  mine,  and  frequently  at  funerals, — 
still  more  frequently  at  each  other's  dwellings, — and 
I  cannot  recal  one  single  instance  in  which  he  was 
other  than   the  Christian  gentleman^.     Into  this,   all 


154  ELY   AND   THOMAS   DISCUSSION. 

encomium  must  be  resolved  at  last.  Permit  me  there- 
fore to  express  myself  unreservedly,  in  relation  to  a 
true  yoke-fellow  who  has  passed  to  the  kingdom 
above. 

His  removal  to  Philadelphia  was  of  great  service  to 
our  cause,  both  directly  as  an  efficient  preacher  and 
pastor,  and  indirectly  as  a  member  of  several  literary 
circles.  No  man  is  more  affectionately  remembered 
than  Ae,  among  hundreds  of  people  who  had  not  and 
have  not  any  connexion  with  our  churches.  Their 
love  of  the  man  could  not  fail  to  impress  the  thought- 
ful with  respect  for  his  theology.  At  all  events,  the 
friendships  thus  formed  could  not  do  less  than  promote 
that  gentleness  of  spirit  wdiich  is  akin  to  godliness. 

Mr.  Fuller  commenced  his  pastoral  charge  in  Phila- 
delphia, Nov.  3,  1833.  In  the  month  following,  he 
and  I  united  in  a  letter  to  four  distinguished  clergy- 
men, inviting  them  to  lecture  in  our  churches,  or  to 
permit  us  to  lecture  in  theirs,  on  the  points  of  doctri- 
nal difference  between  the  parties.  On  New  Year's 
Day  preceding,  I  had  published  a  general  invitation  to 
a  discussion,  either  oral  or  written,  addressed  to  the 
clergy  of  Philadelphia,  hoping  that  out  of  so  many, 
there  would  be  a  volunteer.  The  effort  was  fruitless. 
The  particular  invitation  above  mentioned  was  suc- 
cessful in  part.  Two  of  the  reverend  gentlemen  did 
not  answer.  From  a  third  we  received  a  reply  of 
postponement  which  never  amounted  to  any  thing ; 
but  K-ev.  E.  S.  Ely,  D.D.,  came  fairly  to  the  work  in 
a  letter  addressed  to  myself.  A  controversial  corre- 
sjDondence  ensued.  It  is  known  as  the  '  Ely  and  Tho- 
mas Discussion.' 

There  w^ere  probable  reasons  why  the  choice  should 
fall  on  me,     I  jiad  longer  been  a  resident  of  Philadel- 


REV.  DOCTOR   ELY.  155 

phia,  and  was  better  known  than  Mr.  Fuller.  Dr. 
Ely's  church  was  within  one  square  of  mine,  and  our 
congregations  intermingled  somewhat,  socially.  The 
invitation  referred  to,  if  accepted  at  all,  would  natu- 
rally be  accepted  with  a  neighbor^  especially  under 
such  circumstances. 

My  colleague  made  several  attempts,  in  other  direc- 
tions, to  obtain  '  a  foeman  worthy  of  his  steel,'  but  in 
vain.  Very  sorry  was  I  that  he  did  not  succeed,  for 
he  was  admirably  fitted,  by  both  talent  and  candor,  to 
make  '  a  battle  of  opinions'  profitable. 

The  controversial  correspondence  between  Rev.  Dr. 
Ely  and  myself  commenced  in  January,  1834,  and  was 
protracted,  by  interruptions  on  his  part,  until  March, 
1835.  He  was  editor  of  The  Philadelphian,  in  which 
paper  his  letters  first  appeared,  and  mine  in  The  Chris- 
tian Messenger.  They  were  mutually  copied  and  ex- 
tensively transferred  to  Universalist  periodicals,  but 
not  to  any  Presbyterian  print.  The  correspondence 
was  afterwards  published  in  book  form,  and  attained  a 
wide  circulation. 

There  had  been  slight  personal  acquaintance  of  the 
parties.  I  knew  him — and  who  did  not  ? — as  a  cele- 
brated divine,  the  Stated  Clerk  of  the  General  As- 
sembly— and  he  must  have  had  a  favorable  opinion  of 
me,  or  it  is  not  likely  he  would  have  accepted  an  invi- 
tation to  discussion. 

Farther  back  than  the  celebrated  ''  Christian  party 
in  politics,"  as  proposed  by  him,  Dr.  Ely  had  been 
famous  both  as  a  preacher  and  a  writer.  Once,  in  his 
less  experienced  days,  he  '  dreamed  a  dream.'  Among 
other  strange  fancies,  he  dreamed  that,  as  a  departed 
spirit,  he  searched  heaven  through,  and  could  not  find 


156  DE.  ELY   REVIEWED. 

a  single  Universalist !  As  there  are  but  two  apart- 
ments in  the  invisible  world,  according  to  ^  orthodox' 
standards,  he  concluded  that  the  Universalists  were 
all  stowed  away  in  disagreeable  quarters. 

He  was  answered  by  some  wag,  who  also  dreamed  a 
dream.  He  dreamed  that  he  searched  hell  throughout, 
and  did  not  see  a  single  Presbyterian  !  "  How  is  this  ?" 
said  he  to  the  Adversary  :  <•<•  Are  all  the  Presbyterians 
in  heaven  ?" 

"0  no,"  was  the  reply,  "we  keep  them  down  be- 
low." Whereupon  he  lifted  a  trap-door  by  means  of 
a  great  ring,  and  up  popped  Dr.  Ely !  <■<-  Put  him 
down!"  cried  Beelzebub;  "if  once  he  gets  out,  we 
shall  never  get  him  back  !" 

This  was  decidedly  answering  foolishness  by  folly ; 
and  I  hope  my  reverend  friend,  in  after  years,  re- 
gretted his  visionary  presumption. 

I  sometimes  attended  his  Church,  on  Sunday  after- 
noon, and  on  one  occasion  heard  Universalism  bela- 
bored in  right  good  earnest.  It  nevertheless  amused 
me,  because  the  smitings  were  w^ide  of  the  mark.  A 
closely-written  sheet  of  good-humored  spicy  review  was 
in  the  hands  of  one  of  his  church-members  before  the 
next  evening.  A  day  or  two  following  he  called  on 
the  family,  with  which  he  was  intimate.  Opening  the 
Bible  to  read  a  passage,  the  manuscript  was  before 
him. 

"  This  appears  to  be  a  review  of  my  sermon  on  Sun- 
day afternoon,"  said  he  —  "and  by  a  Universalist,  if 
I  do  not  mistake.     Who  wrote  it?" 

Being  informed,  and  also  that  I  sat  in  their  pew  and 
took  notes,  the  Doctor's  eye  ran  over  the  paragraphs. 
He  smiled,  put  the  paper  in  his  pocket,  and  I  did  not 
hear  of  it  afterwards. 


UNIVERSALISM   RENOUNCED.  157 

This  incident  is  here  mentioned,  not  as  possessing 
interest,  but  as  probably  one  of  the  links  which  subse- 
quently brought  us  into  the  relation  of  correspondents. 
The  main  cause,  however,  must  be  sought  in  his  know- 
ledge that  Universalism,  in  the  autumn  of  1833,  was 
attracting  more  than  usual  attention  in  Philadelphia, 
and  in  the  region  round  about. 

The  columns  of  his  paper,  during  the  correspond- 
ence, evinced  that  some  of  his  friends  were  uneasy 
under  the  operation  of  things — not  perhaps  because 
they  thought  he  had  the  disadvantage  of  me,  but  be- 
cause a  leading  Presbyterian  print  was  spreading  Uni- 
versalism among  thousands  who  else  had  not  heard  of 
it,  as  taught  by  one  of  its  advocates.  The  Doctor 
himself  seemed  willing  to  encourage  questionable  in- 
struments to  off-set  these  adverse  tendencies — whereof 
the  following  is  an  example.  The  Philadelphian  of 
January  8,  1835,  contained  the  subjoined  editorial  an- 
nouncement— the  name  being  here  suppressed,  because 
I  do  not  desire  to  perpetuate  personal  infamy : 

"  Universalism  Renounced.  On  Saturday  evening  the  10th 
instant,  in  the  Session  Room  of  the  Third  Presbyterian  Church, 

Mr. ,  who  has  long  been  a  Universalist,  will  state  his 

reasons  for  renouncing  the  doctrine  of  Universal  Salvation,  to  all 
who  attend." 

Forthwith  I  informed  Dr.  Ely,  by  letter,  that  though 
his  protege  had  many  years  previously  professed  Uni- 
versalism, he  had  long  been  an  open  Atheist  in  New 
York — adding  a  series  of  questions  which,  being 
answered,  would  render  my  testimony  in  the  premises 
unnecessary.  As  an  additional  check,  I  notified  the 
public  of  the  fact  that  the  Presbyterians  and  Infidels 
had  joined  hands  in  the  warfare  against  Universalism  ! 

These  admonitions  were  in  possession  of  my  reverend 

14 


158  THE    CONVERT    EXPOSED. 

friend  in  advance  of  the  advertised  <  aA\-ful  disclosures,' 
but  it  seemed  too  late  for  him  to  recede.  Accordingly 
his  colleague  delivered  a  speech — proving,  as  well  aa 
he  could,  that  endless  punishment  is  taught  in  the 
Bible,  this  being  inferentiallj  the  reason  why  he  had 
renounced  the  heresy  of  Universalism. 

The  audience  consisted  chiefly  of  persons  who  re- 
ceived the  sweet  morsel  lusciously  from  the  lips  of  the 
new  convert — but  there  were  also  '  lookers-on  in  Vi- 
enna,' one  of  whom  was  there  by  my  request.  After 
the  address,  the  reverend  Doctor  pulled  my  letter  from 
his  pocket,  and  put  certain  plain  queries,  as  therein  set 
down. 

<■<■  Do  you  believe  that  the  Bible  is  a  revelation  from 
God?"  was  the  first  question  in  order. 

It  was  instantly  clear  to  the  late  spokesman  that 
his  '  orthodoxy'  was  more  than  suspected,  and  so  he 
promptly  answered,   ^'I  do  not.'' 

<' That  is  bad,"  rejoined  the  Doctor.  ''Do  you  be- 
lieve in  life  and  immortality  beyond  the  grave?"  was 
the  second  question. 

"  I  do  ?iof,"  was  the  equally  prompt  answer. 

''That  is  worse,"  said  the  Doctor.  "Do  you  be- 
lieve in  the  existence  of  Almighty  God?" 

"No,  I  do  not,''  was  the  response. 

"  Worst  of  all — out  of  the  frying-pan  into  the  fire," 
said  the  mortified  colleague  of  the  out-spoken  Atheist. 

The  object  of  each  party  was  of  course  defeated, 
most  effectually.  The  deceiver  desired  to  draw  atten- 
tion to  himself  as  a  lecturer  on  a  certain  branch  of 
physiology,  and  with  that  view  appealed  to  anti-uni- 
versalist  zeal,  through  Dr.  Ely.  The  latter  was  de- 
ceived, and  richly  deserved  the  consequences,  because 
he  accepted  the  co-operation  of  a  man  of  whom  he 


QUESTION    OF    UTILITY.  159 

knew  nothinir,  either  personally  or  by  vouchers  of 
character.  lie  '  caiin;ht  a  Tartar'  —  and  a  Tartar 
caught  him! 

In  the  progress  of  my  Discussion  with  Dr.  Ely,  I 
had  many  letters  of  inquiry  from  abroad ;  and  not  a 
few  anonymous  communications  reached  me,  couched 
in  reproachful  and  abusive  terms.  To  the  latter,  no 
reply  could  be  returned,  and  the  former  were  briefly 
answered,  so  far  as  the  topics  of  inquiry  were  not  al- 
ready on  hand  in  the  letters. 

Private  interviews  at  my  own  house  were  also  sought, 
by  persons  of  various  disposition  and  object — mostly 
sincere  inquirers.  The  conversation  had  with  one  of 
these  was  written  down,  shortly  after  it  occurred,  and 
published.  The  substance  of  it  may  be  interesting 
and  instructive  to  the  reader  of  these  pages. 

My  visitor,  an  intelligent,  candid  gentleman  of  mid- 
dle age,  a  Presbyterian  by  profession,  desired  to  be 
made  acquainted  with  my  strongest  objection  to  the 
doctrine  of  endless  punishment,  on  the  score  of  reason ; 
and  I  answered,  briefly,  that  I  could  not  see  any  utility 
in  a  punishment  strictly  endless. 

It  could  not  benefit  the  sufferer  by  reforming  him, 
because  there  is  no  afterward  to  eternity : 

It  could  not  benefit  the  spectators,  that  is,  saints  and 
angels,  unless  we  suppose  them  thus  restrained  from 
sinning — for  there  is  joy  in  heaven  over  one  sinner 
that  repenteth : 

And  no  one  will  pretend  that  the  Supreme  Being 
could  be  benefited,  in  any  way,  by  the  never-ending 
wickedness  and  misery  of  a  part  or  portion  of  His  off- 
spring. 

Now,  sir,  inform  me,  if  you  can,  what  good,  imme- 


IGO  ENDLESS    PUNISHMENT. 

diate  or  remote,  what  utility,  direct  or  indirect,  there 
could  be  in  endless  punishment,  as  a  reality  ? 

"  May  it  not  be  both  useful  and  necessary  as  an  ex- 
ample in  the  government  of  worlds  ?"  said  my  visitor. 

Surely  not  of  other  worlds  any  more  than  of  this; 
and  I  am  not  now  treating  of  endless  punishment  as  a 
doctrine  preached  to  restrain  ungodly  persons,  but  of 
endless  punishment  as  a  woful  reality.  Besides,  we 
should  have  nothing  to  do  with  possibilities  or  con- 
jectures, in  an  inquiry  such  as  this.  Please  proceed 
on  the  question  of  utility. 

«'  Perhaps  the  following  may  meet  the  case,"  said 
my  friend.  '<■  God  gave  a  holy,  just  and  good  law  to 
man  ;  man  violated,  and  in  violating,  offered  indignity 
to  and  dishonored  that  law.  Now  in  order  to  vindi- 
cate the  law,  and  make  it  honorable,  it  is  essential  that 
the  penalty  should  be  rigorously  inflicted." 

You  here  assume  endless  punishment  to  be  that 
penalty.  I  will  not  ask  you  to  attempt  the  proof  of 
this  position  by  the  Scriptures,  because  you  desire  to 
converse,  at  present,  on  other  than  Scriptural  grounds. 
I  will  simply  propose  this  question :  Has  the  holy, 
just  and  good  law  of  God  been  dishonored  by  man's 
unholiness,  injustice,  and  evil  conduct  in  general  ? 

^'  Undoubtedly — because  a  holy,  just  and  good  law, 
must  require  holiness,  justice  and  goodness." 

I  will  propose  another  question  :  If  unholiness  dis- 
honors a  holy  law,  in  what  way  can  that  law  be  honored  ? 

«' Plainly  by  holiness." 

Correctly  answered,  beyond  cavil.  But  did  you  not 
contend,  a  few  moments  since,  that  God  would  pro- 
nounce the  doom  of  endless  woe,  in  order  to  magnify 
His  law  and  make  it  honorable  ? 

"I  perceive  the  contradiction,"  replied  my  candid 


THE   LAW   OF   THE   LORD.  161 

visiter.  <'It  now  appears  to  me  that  could  all  man- 
kind be  brought  into  conformity  with  the  .spirit  of  the 
law,  the  law  would  more  eflfectually  be  honored  than  it 
could  possibly  be  in  the  event  of  endless  punishment, 
which  latter  would  imply  endless  unholiness." 

I  am  pleased  to  discover  so  much  unity  in  our  views. 
For  their  further  confirmation,  let  me  direct  you  to 
Psalm  xix  :  '  The  law  of  the  Lord  is  perfect,  convert- 
ing the  soul ;  the  testimony  of  the  Lord  is  sure,  mak- 
ing wise  the  simple  ;  the  statutes  of  the  Lord  are  right, 
rejoicing  the  heart ;  the  commandment  of  the  Lord  is 
pure,  enlightening  the  eyes.'  The  perfection,  sta- 
bility, righteousness  and  purity  of  the  law  of  the  Lord, 
are  argued  from  its  tendency  to  enlighten  the  mind, 
convert  the  soul,  and  rejoice  the  heart.  The  holiness, 
justice,  goodness  and  perfection  of  the  divine  law,  are 
herein  manifested.  It  is  dishonored  by  iniquity  :  it  is 
honored  by  holiness  and  righteousness. 

"Your  ideas  appear  reasonable — but  may  not  this 
be  an  answer  to  your  objection :  The  Lord  will  doom 
the  wicked  to  endless  punishment,  in  vindication  of  his 
own  character  and  for  the  manifestation  of  his   own 

glory" 

If  you  are  candid,  you  will  presently  relinquish  this 

ground.  It  is  written,  'All  have  sinned  and  come 
short  of  the  glory  of  God.'  If  man,  in  this  world, 
comes  short  of  the  glory  of  his  Maker  by  sinning,  is  it 
rational  to  suppose  he  can  ever  come  up  to  the  standard 
of  that  glory,  if  he  be  placed  in  a  condition  in  which 
it  will  be  impossible  for  him  to  reform  ? 

"I  confess  that  your  arguments  stagger  me,"  ac- 
knowledged my  friend.  <■<■  I  never  before  beheld  the 
doctrine  in  which  I  have  long  been  instructed  to  be- 
lieve, in  so  appalling  a  form  ;  and  I  shall  be  under  the 

14* 


162  A   GROVE    MEETING. 

necessity  of  admitting  your  objection  unanswerable, 
unless  you  will  suggest  to  me  a  more  defensible  an- 
swer than  I  have  yet  produced." 

Verily,  <■  you  are  not  far  from  the  kingdom  of  Grod.' 
I  will  give  you  the  theory  of  the  Hopkinsians,  as  they 
are  called,  for  they  are  the  only  consistent  advocates 
of  endless  woe.  They  afiirm,  that  the  misery  of  the 
damyiecl  will  augment  the  happi^iess  of  the  saints  for 
ever  ! 

i' Merciful  God  !  And  do  they  thus  reply  to  your 
question  of  utility  ?" 

Verily,  they  do ;  and  in  the  blindness  of  their  fool- 
ish hearts,  they  even  affirm  that  mothers  will  shout 
Amen,  to  the  endless  perdition  of  their  own  offspring 
in  flames  of  fire  !  Why  do  you  shudder  ?  The  mystery 
of  iniquity  is  consistent,  only,  when  linked  with  this 
appalling  result. 

—  The  interview  closed,  with  what  permanency  of 
effect  I  am  unable  to  say.  If  any  one  thinks  he 
could  have  managed  the  case  better  than  did  my  can- 
did visiter,  let  him  try  it  in  his  own  meditation.  If 
he  pursues  the  inquiry  faithfully,  he  will  inevitably 
reach  the  hypothesis  ascribed  to  Dr.  Hopkins. 

I  have  met  with  few  persons  who  were  willing  to  en- 
dorse that  appalling  (yet  consistent)  view  of  the  sub- 
ject— yet  there  are  cases  vividly  in  my  remembrance 
— the  more  vivid,  because  examples  so  rarely  occurred. 
One  of  these  is  dated  near  Flowertown  in  1832,  the 
first  year  of  the  Cholera  in  Philadelphia. 

Announcement  of  a  grove-meeting,  on  the  bank  of 
the  Wissahicon,  attracted  a  large  assembly.  Uni- 
versalism  was  of  course  the  theme  of  my  sermons,  and 
as  usual  there  were  contrasts  instituted  of  the  affirma- 
tive and  the  negative — the  question  of  utility  coming 


OBJECTION   CONSIDERED.  163 

in  for  prominent  consideration.  Liberty  of  reply  was 
given,  but  not  accepted  until  the  congregation  was 
dismissed.  Immediately,  a  Presbyterian  layman,  who 
had  some  brains  and  more  tongue,  and  less  heart  than 
either,  (as  the  conversation  demonstrated,)  attempted 
to  answer  my  argument.  He  was  (and  is)  an  <  Under- 
taker,' resident  in  Philadelphia. 

"You  have  found  fault  with  the  sentiment  of  Dr. 
Hopkins  that  the  saints  will  say  Amen,  alleluia,  to  the 
endless  torment  of  the  lost.  How  will  you  explain  the 
fact  that  the  Apocalypse  ascribes  that  very  language 
to  the  redeemed  in  glory  ?  They  said,  Amen,  alleluia 
— and  the  smoke  of  her  torment  rose  up  for  ever  and 
ever.  They  shouted  Alleluia,  for  the  Lord  God  Om- 
nipotent reigneth."     Rev.  xix.  3-6. 

"Your  doctrine  of  endless  torment,"  I  replied, 
"bears  no  analogy  to  the  case  in  the  Apocalypse. 
The  one  is  clearly  a  judgment  in  this  world,  connected 
with  the  downfall  of  Paganism,  and  therefore  not  final 
as  affecting  the  soul.  The  other  is  placed  in  the  future 
world,  is  affirmed  of  individuals  as  such,  and  is  sup- 
posed to  be  endless.  We  might,  as  a  people,  rejoice 
over  the  defeat  of  an  enemy's  army,  even  though 
myriads  were  slain  on  the  battle-field.  If  you  should 
thence  infer  that  we  would  also  rejoice  in  the  endless 
wretchedness  of  the  individuals  slain,  I,  for  one,  must 
beg  to  be  excepted." 

"  But  does  not  the  text  say,  that  her  smoke  rose  up 
for  ever  and  ever?"  he  inquired,  in  triumph. 

"Yes,  certainly,  her  smoke,"  was  my  answer;  "and 
so  it  was  declared  by  the  prophet,  that  the  burning 
pitch  and  brimstone  that  consumed  Idumea  should  not 
be  quenched  night  nor  day ;  '  the  smoke  thereof  shall 
go  up  for  ever  ....  from  generation  to  generation  it 


164  DOCTRmE   OF   DEVILS. 

shall  lie  -svaste ;  none  shall  pass  through  it  for  ever 
and  ever,'  Isa.  xxxiv.  Yet  this  was  distinctly  a  judg- 
ment in  the  earth,  and  the  same  is  true  of  the  passage 
in  the  Apocalypse,  as  the  connexion  shows. 

"  But,  sir,  let  us  come  to  matters  of  fact,  as  within 
your  own  breast.  No  matter  by  what  means  convinced 
of  the  doctrine  of  endless  misery,  tell  me  plainly,  do 
you  unite  in  that  sentiment  of  Dr.  Hopkins  ?" 

«« Unquestionably  I  c?o,"  was  the  reply.- 

«' And  would  you  rejoice  in  heaven  over  any  one  of 
these  people  in  hell,  provided  such  should  be  your  rela- 
tive final  destiny?" 

<'I  have  no  reason  to  doubt  it,"  he  said,  promptly. 

<'  Then,  sir,  you  are  the  less  worthy  of  heaven  and 
the  more  worthy  of  hell,  of  the  two — for  I  do  not  be- 
lieve there  is  a  person  in  this  assembly,  excepting  your 
saintly  self,  who  would  rejoice  over  the  endless  misery 
of  even  a  dog  !" 

^'But  you  forget,"  he  protested,  ''that  I  speak  with 
reference  to  the  glory  of  God." 

<■<■  And  of  course  you  would  thus  rejoice  over  the  end- 
less misery  of  even  your  own  children?"  was  the  next 
query. 

''Yes,  sir,  on  the  same  principle,"  he  replied.  "I 
am  consistent  from  beginning  to  end,  and  should  even 
be  willing  to  be  damned  myself,  if  it  should  be  for  the 
glory  of  God." 

"  Saints  and  angels  would  also  be  willing,  I  suppose, 
on  the  same  score,  and  would  shout  Amen,"  I  added. 

"  Certainly." 

"  And  devils  would  also  be  willing,  and  shout  Amen, 
Alleluia!"  was  the  additional  suggestion. 

"I  presume  they  would,"  answered  the  consistent 
believer. 


THE   DOCTRINE   EXPLODED.  165 

"  Then,  sir,  the  case  seems  to  be  clear  regarding 
yourself.  You  are  decidedly  the  fittest  subject  for 
endless  damnation  that  I  have  ever  seen.  You  are 
fit^  because  ivilling.  I  am  not  willing  to  be  so  dealt 
with  for  the  glory  of  either  God  or  Devil — for  I  am 
not  willing  to  blaspheme  the  one  and  be  in  fellowship 
with  the  other,  either  here  or  hereafter.  Let  us  not, 
however,  forget  the  children.  Your  affections  ought 
to  be  twined  around  them  in  deathless  union ;  yet  the 
cup  which  would  be  wormwood  if  now  pressed  to  your 
lips,  will  be  changed  into  nectar  by  the  alchymy  of 
the  resurrection  !  You  could  not  shout  Amen  in  be- 
holding your  offspring  slowly  consuming  at  the  stake, 
obedient  or  disobedient,  glory  or  no  glory ;  yet  you 
believe  you  will  do  more  than  shout,  should  you  see 
their  smoke  rising  up  for  ever  from  the  fire  and  brim- 
stone of  nethermost  Tartarus  !  The  Lord  have  mercy 
on  you !" 

<' You  forget,"  was  the  reply,  uttered  in  extremity, 
"you  forget  that  believers  are  to  be  changed  in  a 
moment." 

"No,  sir,  I  have  not  forgotten  it ;  but  I  have  yet  to 
learn  that  the  resurrection  will  be  a  change  for  the 
worse.  It  will  be  a  change  for  the  better — a  change 
from  glory  to  glory.  Abandon,  I  pray  you,  abandon 
the  abomination  that  maketh  desolate,  standing  where 
it  ought  not,  in  the  holy  place.  Cultivate  the  hope  of 
being  better  in  heaven  than  you  are  here.  Cherish 
kindly  sympathies  for  the  whole  race,  and  thus  grow 
constantly  in  likeness  to  Christ.  Then  shall  you  be 
brought  to  see  that  if  there  be  'joy  in  heaven  over  one 
sinner  that  repenteth,'  there  will  be  fulness  of  joy  in 
that  blessed  life,  only  when  the  last  rebel  shall  be  re- 
deemed.    In  that  sublime  consummation,  the  Universe 


166  FUNERAL   OF   A    SUICIDE. 

shall  be  filled  with  rejoicing,  as  the  highest  illustration 
of  the  glory  of  God." 

—  This  interview  may  not  have  varied  the  opinions 
of  my  Presbyterian  friend — certainly  it  did  not  vary 
mine.  An  effect  was  visible  in  the  assemblage  around 
us.  I  could  even  hear  and  feel  the  chill  shuddering 
of  several  who  stood  nearest,  when  the  fearfully-con- 
sistent speculations  of  my  respondent  were  uttered. 
Possibly  the  emotion  was  transient,  not  awakening 
vital  thought,  yet  I  do  not  understand  how  that  theory 
can  be  considered  for  an  instant,  without  exciting  ever- 
lasting abhorrence. 

In  June,  1834,  a  dramatic  writer  of  celebrity  com- 
mitted suicide,  by  drowning  in  the  Schuylkill.  It 
would  serve  no  useful  purpose  to  record  his  name. 
He  was  the  author  of  'Metamora,'  an  Indian  tragedy 
written  for  Edwin  Forrest.  The  principal  part  was 
no  less  adapted  to  the  talents  of  that  eminent  actor 
than  to  popular  taste  for  Indian  history,  and  the  au- 
thor of  the  piece  was  reputed  accordingly. 

Mr.  Forrest,  in  company  of  a  friend  of  his,  called 
to  invite  my  attendance  at  the  funeral.  *  Neither  of 
them  was  a  Universalist,  and  with  neither  of  them  had 
I  any  acquaintance.  The  service  was  to  be  at  the  late 
boarding-house  of  the  deceased — an  elegant  establish- 
ment in  Walnut  street — and  was  appointed  for  Sunday 
morning  at  9  o'clock. 

Of  course  I  attended.  The  spacious  parlors  were 
filled,  mostly  with  theatrical  people,  some  of  them 
highly  distinguished — the  noble  form  of  Mr.  Forrest, 
with  folded  arms,  being  prominent  in  the  group.  I 
could  but  feel  my  littleness  as  a  public  speaker,  in  the 
presence  of  so  much  talent  in  that  line — yet  the  re- 


FUNERAL   SERVICE.  1G7 

"membrance  of  tvho  I  was,  representatively,  and  of  why 
I  had  been  invited  to  that  house  of  mourning  in  pre- 
ference of  all  clergymen  in  Philadelphia,  gave  to  my 
spirit  a  consciousness  of  dignity  never  before  experi- 
enced. 

An  only  child  of  the  deceased — a  bright  boy  of  pos- 
sibly ten  years — sat  on  one  side  of  the  coffin,  weeping 
— alas,  poor  lad  ! — and  the  preacher  stood  on  the  other 
side.     I  spoke  substantially  as  follows  : 

Why  was  /sent  for  to  attend  the  funeral  of  this  man  of  genius? 
Passing  by  the  many  distinguished  and  experienced  divines  of 
this  city,  a  young  man,  almost  unknown,  and  certainly  not  ac- 
knowledged in  the  popular  religious  circles,  was  invited — and  he 
is  here.  Why  did  the  friends  of  the  departed  make  selection  of 
me  f — Only  because  you  knew  that  /  could  not  consistently,  and 
WOULD  not,  sit  in  harsh  judgment  on  him,  nor  afflict  you  by  doom- 
ing him  to  the  harsher  judgment  of  the  Almighty. 

[Mr.  Forrest  bowed  his  head  in  acknowledgment,  and  the 
preacher  went  on.] 

The  compliment  is  not  to  me,  but  to  that  view  of  the  govern- 
ment of  God  which,  only,  can  impart  comfort  to  the  sorrowing 
without  stifling  thought  or  searing  sympathy.  Let  Thought 
travel  upward,  downward,  abroad,  in  this  great  Universe,  and 
Sympathy  may  lawfully  be  by  its  side — for  this  great  Universe 
is  circumscribed,  and  shall  be  sanctified  and  glorified,  by  the 
Infinite  anS  Everlasting  Love. 

The  departed — 0  how  the  billows  and  the  waves  must  have 
rolled  over  him,  ere  he  sought  repose  from  their  bufietings  in  the 
depths  of  the  dark  waters  !  How  this  child  loved  him,  and  wails 
for  him !  How  you  loved  him,  and  how  you  pity  him,  when  you 
think  of  the  woe  that  wearied  him  of  life !  And  shall  not  the 
great  God  love  and  pity  him  too  ? 

Not  as  a  critic  do  I  stand  before  you,  but  as  a  comforter,  by 
means  of  that  holy  Gospel  which  builds  our  hopes  of  immortality, 
not  on  the  quick-sands  of  contingency,  but  on  the  eternal  Rock 
— not  on  what  man  is,  or  may  be,  or  may  become,  but  on  what 
God  is,  and  what  His  absolute  purpose  embraces  as  the  issue  of 
His  plans.  Through  instruction,  through  sufl"erings  and  disci- 
pline perhaps,  but  certainly,  every  soul  shall  finally  be  brought 
out  of  darkness  into  marvelous  light. 


168  ONE  BLESSED  GOSPEL. 

Such  was  the  strain  of  the  funeral  service.  There 
was  clear  evidence  of  approval  among  the  persons  pre 
sent — but  this  was  of  small  account  to  me.  There  was 
higher  meed  within — not  of  self-praise,  but  of  quiet- 
ened conviction  that  Universalism  only  could  answer 
the  soul's  necessities  in  its  greatest  need.  And  I 
wrapped  mj  cloak  around  me,  and  went  out  into  the 
cold  rain  of  that  Sunday  morning,  and  Avalked  to  my 
church,  with  a  heart  that  sang  psalms  in  the  kingdom 
of  heaven. 

The  author  of  '  Metamora'  was  buried  in  Machpelah 
Cemetery,  and  Mr.  Forrest  erected  a  fine  monument 
over  him.  It  is  on  the  west  side  of  the  main  avenue, 
as  you  enter  the  grounds  from  Washington  street. 

—  It  has  fallen  to  my  lot  to  attend  the  funerals  of 
six  or  seven  suicides  in  the  course  of  my  ministry.  In 
not  one  instance  was  the  deceased  a  Universalist.  In 
at  least  two  cases  the  entire  family  connexion  was  of  a 
strictly  '  orthodox'  school,  and  in  every  case,  except- 
ing perhaps  the  preceding,  the  lynx-eyes  of  ^  ortho- 
doxy' watched  me  narrowly.  But  those  eyes  were 
generally  otherwise  employed  ere  the  service  was 
closed, — giving  token  (I  thought)  of  deep  thankful- 
ness that  there  was  at  least  one  Gospel  to  reach  all 
emergencies. 

It  was  not  surprising  that  they  should  watch  me 
narrowly.  According  to  popular  standards  there  is 
no  hope  for  him  who  lays  violent  hands  upon  himself. 
If  he  lays  violent  hands  upon  another,  as  in  murder, 
and  has  a  short  space  for  repentance,  it  may  be  well 
with  him — for  though  Paul  declares  that  unrighteous 
persons  shall  not  inherit  the  kingdom  of  God,  no  one 
applies  the  passage  to  such  as  repent,  1  Cor.  vi.  9-11. 
But  all  possibility  of  repentance  is  barred  by  self-de- 


SUICIDE   CONSIDERED.  169 

struction — and  so  we  often  hear  the  quotation,  ^No 
self-murderer  shall  enter  into  eternal  life.' 

There  is  no  such  passage  in  the  Bible.  The  nearest 
like  it,  is  1  John  iii.  15:  "Whosoever  hateth  his  bro- 
ther is  a  murderer,  and  ye  know  that  no  murderer 
hath  eternal  life  abiding  in  hirrC' — which  is  certainly 
true,  for  eternal  life  cannot  exist  independently  of  the 
love  of  God  and  man. 

It  is  a  suggestive  fact  that  the  Bible  nowhere  men- 
tions any  judgment  as  connected  with  suicide.  Reve- 
lation appears  to  assume  the  natural  love  of  life  as  its 
sufficient  guard.  Men,  in  dark  ages,  superadded  the 
penalty  of  indignity  to  the  body — by  exclusion  from 
interment  in  consecrated  ground,  or  by  burial  at  cross- 
roads, or  the  like — and  priests  denounced  a  more  awful 
doom  of  exclusion  for  the  spirit,  accompanied  by  the 
baptism  of  endless  fire.  Humanity,  in  these  latter 
days,  treats  the  dead  body  with  greater  respect.  Alas 
that  Divinity  should  still  maintain  the  barbarism  of 
the  past  in  respect  of  the  living  soul ! 

The  Bible  nowhere  mentions  any  judgment  as  con- 
nected with  suicide.  Judas  is  not  an  exception.  He 
was  lost  from  among  the  disciples,  while  others  were 
hept,  this  being  the  contrast,  John  xvii.  12.  He 
swerved  by  transgression,  and  left  the  <■  ministry  and 
apostleship  that  he  might  go  to  his  own  place,'  Acts  i. 
IT,  25 — that  is,  he  returned  to  his  former  habitation 
or  calling,  in  the  same  sense  that  Balaam  returned  to 
to.  Numbers  xxiv.  25.  "It  had  been  good  for  that 
man  if  he  had  not  been  born,"  Matt.  xxvi.  24,  was  a 
proverbial  saying  among  the  Jews,  signifying  merely 
that  such  an  one  was  a  miserable  being.  "  Woe  unto 
that  man,"  would  better  be  rendered,  "  J.Zas  for  that 
man,"  as  expressive  of  pity  rather  than  condemnation. 

15 


170  ABNER   ZNEELAND. 

Surely  Judas  was  to  be  pitied,  whether  we  suppose  that 
he  hanged  himself  by  reason  of  conscientious  smitings, 
or  that  he  was  suffocated  with  anguish  from  the  same 
cause. 

The  summer  of  1834  was  a  season  of  much  excite- 
ment among  the  Sceptics  of  Philadelphia.  Their  ex- 
citement seemed  to  be  pleasurable,  but  in  what  the 
pleasure  consisted  I  could  not  learn.  They  were 
united  in  a  denial  of  Divine  Revelation — some  of  them 
doubted  a  future  conscious  existence — others  denied  it 
without  qualification — and  a  few  were  open  Atheists, 
as  affecuiig  any  intelligent  creative  First  Cause. 

Amonu  the  latter  was  Mr.  Abner  Kneeland,  who 
came  hi^ther  from  New  York,  in  July,  on  a  mission  of 
Sceptic  Evangelism  !  He  duly  entered  life  as  a  Bap- 
tist clergyman — served  some  time  as  a  Universalist — 
and  was  raised  to  the  sublime  degree  of  a  Believer  in 
all  Unbelief,  by  Miss  Frances  Wright.  He  has  gone 
home,  we  trust,  to  a  world  in  which  there  is  no  dark- 
ness and  no  sorrow — where  all  is  light  and  blessedness 
for  ever. 

Let  me  not  speak  of  him  unkindly.  With  all  his 
errors  of  judgment,  he  was  a  man  of  excellent  moral 
character,  of  amiable  spirit  and  imperturbable  calmness 
— and  never  have  I  seen  a  person  of  more  venerable 
and  commanding  presence.  Our  personal  relations 
were  always  agreeable,  notwithstanding  our  direct 
antagonism  in  opinion — a  fact  which  it  affords  me 
much  pleasure  to  remember. 

Mr.  Kneeland  was  both  credulous  and  incredulous. 
Two  little  girls  in  New  York,  by  looking  into  a  tum- 
bler of  water,  ascertained  the  spot  on  the  North  Biver 
where  Captain  Kidd's  money  was  buried — so  they  as- 


SCEPTIC    EVANGELISM.  171 

sured  Mr.  K., — and  he  believed  them,  and  invested  all 
he  had  in  the  world  in  a  digging  operation.  Yet  he 
denied  the  ancient  seers  of  Holy  Writ ! 

It  was  this  liability  to  deception,  and  a  morbid  seek- 
ing after  new  things,  that  led  him,  step  by  step,  into  a 
gulf  so  deep  and  dark  that  he  could  not  see  even  a 
gleam  of  the  meridian  sun — nor  stars  ! 

He  had  been  pastor  in  Philadelphia  from  1818  till 
1825,  and  now,  in  1834,  he  asked  permission  to  lecture 
in  the  same  church,  at  that  time  under  my  charge. 

"The  Trustees  must  decide,"  said  I,  "but  I  will 
use  all  my  influence  in  behalf  of  your  wish,  provided 
you  will  tell  me  some  good  you  can  effect  with  your 
sentiments  that  Z  cannot  accomplish  with  mirier 

"  The  '  orthodox'  might  ask  you  the  same  question, 
under  similar  circumstances,"  said  he. 

"  I  should  pronounce  it  a  fair  question,  and  should 
answer  it,"  was  my  reply:   "Will  you  answer  me.'' 

"How  would  you  answer  them?''  was  the  inquiry 
of  the  experienced  debater. 

"  Thus  :  '  I  frankly  acknowledge  that  your  religious 
views  bring  many  joys,  and  are  of  practical  value  in 
many  respects.  But  I  have  something  better.  I  pro- 
pose to  remove  all  doubts  and  tormenting  apprehen- 
sions from  your  hearts.  Your  vision  of  mercy  and 
salvation  shall  be  enlarged  and  quickened.  Y^ou  shall 
behold  the  universe  of  souls  redeemed  and  glorified, 
and  the  prospect  shall  fill  you  with  unutterable  joy.' — 
That,  sir,  is  somewhat  the  way  in  which  I  should  an- 
swer the  « orthodox.'     How  will  you  answer  me?" 

"  I  want  to  rid  the  Universalists  of  their  supersti- 
tious  notions,"  was  the  reply. 

"  That  does  not  meet  the  question,  Mr.  Kneeland. 
Tell  me  what  evil  there  is  in  what  you  term  our  « su 


172  CLOSE    OF    THE   YEAR. 

perstitious  notions' — and  also  what  good  would  accrue 
from  your  proposed  substitute  ?  Should  we  be  more 
happy  in  the  new  order  of  things  than  we  are  at  pre- 
sent ?  Are  you  as  happy  now,  as  when  you  believed 
in  Universalism  ?" 

"  I  am  not  sensible  of  any  difference,"  said  he,  with 
his  usual  calmness. 

"You  have  a  beloved  daughter  in  Charlestown. 
You  left  her  alive  and  well.  Let  us  suppose  you 
journeying  homeward.  Would  that  journey  be  as 
pleasant  with  the  certainty  of  finding  her  dead,  as  it 
would  be  w^ith  the  expectation  of  finding  her  in  better 
health  and  happier  than  when  you  saw  her  last?" 

"I  don't  know  that  it  would  make  any  difference," 
was  his  reply. 

"  Pardon  me,  sir,  but  I  do  not  believe  you.  Desire 
to  sustain  your  position,  over-powers  your  candor." 

The  conversation  was  at  an  end.  He  would  scarcely 
have  pretended  that  his  feelings  in  the  supposed  jour- 
ney would  be  the  same,  on  the  '  orthodox'  hypothesis 
of  finding  his  daughter  alive,  tortured  perhaps  in  every 
fibre  by  disease.  He  was  Stoical  to  a  fault — but  there 
are  some  things  which  can  reach  the  quick,  through 
all  mail  and  harness  of  controversy. 

A  grove-meeting  held  near  Cantwell's  Bridge,  Del., 
in  August,  was  exceeded  in  pleasantness  by  the  session 
of  the  General  Convention,  at  Albany,  in  September. 
But  <  home,  sweet  home,'  was  especially  attractive  in 
November,  because  we  were  favored  with  'Nine  Ser- 
mons' by  HosEA  Ballou.  The  visitation,  with  its 
social  accompaniments,  closed  and  crowned  the  year 
■with  a  blessing. 


WOKK   IN   PHILADELPHIA.  173 


CHAPTER  V. 

Judgment  in  Eternity — Day  of  Probation — Two  sorts  of  Judgment — 
Conversation  with  a  partisan  spy — Free  Agency — Web  and  Woof 
— Dialogue — Arminio-Calvinism — Rev.  Albert  Barnes,  and  no  ray 
of  light — Jubilee  in  Hell — Tour  in  New  England — Lowell — Lynn 
— Quakerism — Wentworth — Rev.  John  G.  Adams — Spiritual  Union 
— Papist  hope  and  Protestant  un-hope — Deerfield — Visit  to  Maine 
— Jubilee  session  in  Hartford — Rev.  S.  R.  Smith's  sermon — Rev. 
Russell  Streeter — Winchester's  Grave — Leigh  Hunt — Discussion 
with  Rev.  Wm.  L.  McCalla — Anecdotes — Singular  freak  of  a  Uni- 
versalist  Minister — Death  of  Bishop  White — Episcopal  lady  and 
the  new  birth — "If  there  is  not  an  endless  hell,  there  ought  to 
be" — Hanging  and  Damning  privately — Dr.  George  De  Benneville. 

My  correspondence  with  Dr.  Ely  continued  until 
March,  1835.  January  was  somewhat  interesting,  by 
reason  of  a  singular  renunciation  of  Universalism  in 
the  Doctor's  Session  Room,  as  before  narrated.  It 
was  not  singular  that  I  should  take  lawful  advantage 
of  the  circumstance,  by  both  pen  and  speech.  The 
latter  was  comprehended  in  two  Sunday  evening  lec- 
tures, duly  announced  and  largely  attended.  The  first 
assigned  my  reasons  for  having  renounced  the  doctrine 
of  endless  punishment ;  the  second  assigned  my  rea- 
sons for  having  embraced  the  doctrine  of  Universalism. 
These  lectures  were  succeeded  by  a  series  in  proof  of 
Divine  Revelation. 

There  was  another  matter  which  excited  some  inte- 
rest. We  held  meetings  for  instruction  and  worship 
on  Sunday  afternoons,  in  the  Commissioners'  Hall  in 
Kensington,  a  sub-urban  district  of  Philadelphia.  Mr. 
Fuller  and  I  officiated  alternately.     It  was  truly  re- 

15* 


174  DAY   OF   PROBATION. 

freshing  in  January,  to  learn  tliat  Rev.  William  A. 
Wiggins,  a  Methodist  clergyman  in  Kensington,  had 
appointed  a  special  lecture  in  proof  of  an  after-death 
judgment.  A  stenographer  was  employed  to  report 
it  for  the  press,  and  publication  followed,  accompanied 
by  a  review.  The  pamphlet,  entitled  "Judgment  in 
Eternity,"  was  largely  circulated — much  inquiry  was 
drawn  to  the  question — and  several  visitors  sought 
conversation  at  the  reviewer's  residence. 

One  of  these  assumed  the  position  of  a  seeker  for 
truth,  but  his  lack  of  candor  unveiled  him  as  a  parti- 
san spy.  Illustrations  of  his  perversity  would  serve 
no  useful  purpose,  but  the  instructive  parts  of  the  con- 
versation may  be  interesting.  The  topic  was  Proba- 
tion, with  its  adjuncts. 

"  The  Bible,"  said  he,  <' plainly  teaches  the  doctrine 
of  a  judgment,  here  or  hereafter,  as  neither  of  us  can 
deny.  Let  it  be  in  this  life,  or  in  tJie  future  life,  a 
judgment  implies  a  reckoning,  a  calling  to  account  for 
previous  conduct,  during  a  period  longer  or  shorter — • 
there  being  no  judgment  meanwhile, — and  tJiat  period 
is  strictly  a  state  of  probation,  or  trial."  Such  was 
the  substance  of  his  argument,  compactly  presented. 

"You  are  partly  correct  and  partly  in  error,"  was 
my  reply.  "  You  are  correct  in  relation  to  one  class 
of  judgments,  but  not  in  relation  to  another  class. 
For  example :  The  prophets  denounced  a  woful  doom 
on  Jerusalem  and  the  Jewish  nation,  if  the  people  be- 
came corrupt  and  persisted  in  crime.  John  the  Bap- 
tist called  upon  them  to  repent,  and  so  did  Christ — 
implying  that  reformation  of  life  would  avert  the  pre- 
dicted judgment." 

"I  thought  you  denied  that  any  judgment  can  be 
averted  by  repentance,"  said  the  spy. 


DOCTRINE   OF   JUDGMENT.  175 

"  Then,  sir,  you  thought  wrong,  and  I  hope  you  will 
not  think  so  again.  Christ  said  to  the  wicked  Jews, 
<Fill  ye  up  then,'  or  more  properly,  'Ye  are  filling 
up  the  measure  of  your  fathers.'  They  were  *  sinning 
away  their  day  of  grace.'  Their  time  of  probation 
shortly  passed  away — and  the  day  of  judgment  came, 
with  its  fearful  reckoning.  You  may  read  the  account 
of  it  in  Josephus,  and  I  cannot  admit  your  creed  as  an 
authentic  appendix." 

"But  you  said  I  was  partly  in  error,"  said  the  spy, 
temporarily  an  inquirer.  "  You  admit  I  was  correct 
about  probation,  in  reference  to  such  judgments  as  you 
name.     Wherein  was  I  in  error  ?" 

"You  were  in  error  in  assuming  that  there  was  no 
judgment  meanwhile — namely,  during  that  period  of 
Jewish  probation.  The  generation  living  when  judg- 
ment came  upon  Jerusalem,  had  merely  filled  up  the 
measure  of  iniquity.  Their  fathers,  for  ages,  had  been 
adding  to  the  cup,  and  their  immediate  predecessors 
had  nearly  filled  it.  Was  it  for  the  last  drop  onJy^ 
that  the  judgment  came  ?  If  it  was  not,  what  part  in 
that  judgment  had  the  generations  who  had  part  in  the 
iniquity^  and  were  dead?" 

"  0,"  said  he,  "  they  passed  to  the  judgment  in  the 
eternal  world." 

"  That,  sir,  is  begging  the  whole  question  in  contro- 
versy, and  is  not  answering  my  question.  What  part 
had  they  in  that  judgment  ?  What  part  had  they  in 
the  judgment  which  their  iniquity  contributed  to  bring 
down  upon  their  nation  ?  You  might  see,  if  you  would 
see,  that  it  was  a  national  judgment,  and  must  neces- 
sarily fall  on  the  people  living  at  the  time  the  measure 
of  iniquity  was  jilled  up — including  great  sinners  and 
little  sinners,  besides  children  and  infants  who  had  no 


176  AN   EXACT  JUDGMENT. 

part  whatever  in  the  cause  of  the  judgment.  Untie 
that  knot,  if  you  can." 

"But  you  said,"  he  rejoined,  without  any  attention 
to  the  difficulty,  "  you  said  something  about  a  Judg- 
ment meanwhile.     What  do  you  mean  by  that  ?" 

"  I  mean,  sir,  that  there  are  two  classes  of  judgment 
— ^the  outward  and  the  inward.  The  outward  has  a 
day  of  probation  preceding  it,  and  may  be  averted  by 
repentance.  The  inward  judgment  has  no  preceding 
probation — for  every  individual  soul  is  standing  before 
God  in  judgment  always.  There  is  no  reckoning  of 
the  past,  in  such  a  judgment,  for  it  is  always  present 
and  progressing.  In  no  other  view  than  this  can  the 
testimony  be  true,  that  <  God  shall  bring  every  work 
into  judgment,  with  every  secret  thing,  whether  it  be 
good,  or  whether  it  be  evil,'  Eccl.  xii.  14,  as  has  been 
abundantly  shown  in  the  review  of  Mr.  Wiggins." 

The  conversation  had  little  else  of  interest.  The 
review,  on  the  point  referred  to,  covered  the  ground 
substantially  as  follows : 

Every  work,  whether  good  or  evil,  of  every  man,  is 
to  be  brought  into  judgment.  If  that  judgment  be  not 
progressive,  if  it  be  a  future  event,  with  a  preceding 
probation  during  which  there  is  no  adequate  recom- 
pense,— and  if  the  awards  of  that  judgment  be  endless, 
the  result  will  unavoidably  be  this  :  A  man  who  lives 
virtuously  for  60  years,  and  then  viciously  for  a  month, 
and  dies  without  repentance,  may  indeed  be  punished 
for  his  evil  works,  but  cannot  be  rewarded  for  his  good 
works.  On  the  contrary,  a  man  who  lives  viciously  for 
60  years,  and  virtuously  for  one  month,  and  dies  with- 
out lapse,  may  indeed  be  rewarded  for  his  good  works, 
but  cannot  be  punished  for  his  evil  works. 

Let  any  man  look  this  matter  in  the  face,  and  he 


FREE   AGENCY.  177 

must  needs  be  satisfied,  I  think,  that  Universalist  vie^vs 
only,  can  explain  the  doctrine  of  judgment,  scriptiu-ally 
and  rationally.  The  question  of  futui*e  or  Tio-future 
punishment  remains  untouched,  but  the  principle  of  the 
Lord's  uninterrupted  judgment  is  established. 

The  yoke-notion  of  Probation  is  Free  Agency,  a 
most  fruitful  topic  of  controversy  from  time  immemo- 
rial. Universalists  have  of  course  had  a  share  in  the 
discussion.  On  no  occasion,  however,  has  the  matter 
been  thoroughly  canvassed,  myself  being  one  of  the 
parties.  Mostly,  the  contest  has  been  merely  a  skir- 
mish, owing  perhaps  as  much  to  my  own  incompetency 
as  to  the  shallow  use  of  the  theme  by  the  party  in 
opposition. 

Space  would  be  wasted  in  narrating  examples,  though 
one  of  these  has  pleasant  associations.  It  occurred  in 
a  private  interview  with  a  Methodist  brother  in  Potts- 
ville,  during  the  session  of  our  Convention  in  May, 
1835.  The  substance  was  related  to  a  circle  of  friends 
at  the  house  of  Hon.  Strange  N.  Palmer,  the  same 
evening.  Not  one  of  the  company  dreamed  that  a 
member  of  his  family,  of  whom  I  had  but  a  glimpse  at 
the  time,  would  some  day  become  my  nearest  com- 
panion and  friend.  Yet  such  was  the  fact,  though  the 
parties  had  not  met  in  the  interim  of  seven  years. — 
The  woof  was  Free  Will:  the  warp  appears  to  have 
been  Destiny. 

Without  presumptuously  <  entering  in  where  angels 
fear  to  tread,'  let  me  present,  in  dialogue  form,  the 
argument  on  Free  Agency,  as  popularly  urged  against 
Universalism,  with  accompanying  replies. 

Arminian.  Man  is  a  Free  Agent  by  the  constitu- 
tion of  his  nature,  and  even  God  cannot  consistently 
save  him  against  his  own  will. 


178  TEXTS   HARMONIZED. 

Universalist.  Gospel  Salvation  is  moral,  not  mate- 
rial— and,  as  being  effected  against  a  man's  will,  is 
an  impossibility.  You  might  say,  and  with  as  little 
propriety,  that  God  cannot  consistently  damn  a  man 
against  his  own  will.  When  the  human  will  is  in  har- 
mony with  the  divine  will,  the  man  is  in  a  state  of  sal- 
vation. When  the  human  will  is  in  antagonism  with 
the  divine  will,  the  man  is  in  a  state  of  damnation. 

A.  How  can  he  be  gotten  out  of  that  state,  without 
interference  with  man's  free  agency? 

U,  Certainly  not  by  any  other  than  a  moral  force. 
According  to  your  showing,  the  mission  of  Christ  is 
itself  an  interference !  What  right  had  God  to  send, 
or  how  could  he  consistently  send,  any  help  to  those 
who  had  a  constitutional  right  to  do  as  they  pleased? 
What  authority  had  he  to  flash  a  light,  brighter  than 
the  noon-day  sun,  into  the  face  of  Saul  ? 

A.  But  Christ  said  to  the  Jews,  '  Ye  will  not  come 
unto  me  that  ye  might  have  life,'  John  v.  40.  What 
will  you  do  with  that  ? 

U.  Christ  also  said,  <•  And  I,  if  I  be  lifted  up  from 
the  earth,  will  draw  all  men  unto  me,'  John  xii.  32. 
What  will  you  do  with  that?  Surely  you  can  see  a 
way  of  reconciling  those  two  passages.  '  Ye  will  not 
come  unto  me  now^'  is  all  that  can  be  safely  inter- 
preted of  the  one :  ^  I  ivill  draw  all  men  unto  me, 
sooner  or  later,'  is  the  circumscriptive  meaning  of  the 
other.     And  thus  they  are  readily  harmonized. 

— This  is  an  outline  of  the  argument.  The  consum- 
mation of  the  Mediatorial  Kingdom  is  vastly  more  in- 
teresting than  any  theory  of  its  progress  ;  and  whether 
we  adopt  the  Free  Will  or  the  Predestinarian  view, 
a  conviction  of  final  universal  good  is  essential  to  the 
perfect  rest  of  the  believing  soul. 


JUBILEE   IN   HELL.  179 

In  1835  the  controversy  on  these  questions  was 
reaching  a  crisis  of  separation  in  the  Presbyterian 
church.  Some  of  the  Ministers  openly  proclaimed 
i  Arminio-Calvinism,'  and  sought  to  show  the  unity 
of  Fore-ordination  and  Free  Agency.  Sympathizers 
were  added  to  the  active  Progressives,  and  an  elective- 
affinity  Presbytery  was  formed  in  Philadelphia — that 
is,  geographical  boundaries  were  disregarded  by  a  few 
kindred  spirits,  and  these  made  choice  of  their  associates. 

Rev.  Albert  Barnes  was  of  the  number.  In  his 
Commentary  on  Romans  he  had  given  offence  to  the 
standards  of  'orthodoxy'  in  the  Philadelphia  Synod, 
and  that  body,  at  its  session  in  the  autumn  of  1835, 
dissolved  the  new  organization,  and  suspended  Mr. 
Barnes  from  the  ministry  by  a  vote  of  116  to  31.  The 
case  was  carried  to  the  General  Assembly,  held  in 
Pittsburg  in  June,  1836,  and  Mr.  Barnes  was  restored 
to  regular  standir^^g  by  a  vote  of  134  to  94. 

The  controversy,  so  progressing,  resulted  in  the  se- 
paration of  the  Presbyterian  Church  into  Old-School 
and  New-School.  There  was  some  terribly  hard  speech- 
making  among  the  saints  before  they  divided  the  Camp. 
Discoursing  of  this  fact,  Kev.  Charles  G.  Finney,  a 
distinguished  Presbyterian  clergyman,  said ; 

*' These  things  in  the  Presbyterian  Church,  their  contentions 
and  j anglings,  are  so  ridiculous,  so  wicked,  so  outrageous,  that  no 
doubt  there  is  a  jubilee  in  hell  every  year,  about  the  time  of  the 
meeting  of  the  General  Assembly." 

The  doctrines  asserted  or  denied  appeared  to  the 
parties  of  vital  importance,  yet  the  distinction  of  differ- 
ence was  difficult  to  define.  Both  sides  held  to  Pagan 
Diabolism  as  the  beginning  of  sin-troubles,  and  to  Pagan 
Infernus  as  their  ending.  Intermediately  there  was 
stout  debate  as  to  the  extent  or  sense  in  which  man  is 


180  A   TORTURED   MIND. 

totally  depraved — whether  he  has  no  ability  or  a  little 
ability — whether  the  doom  of  endless  woe  in  every  case 
can  lawfully  be  afl&rmed  of  Adam's  sin  absolutely,  or 
partly  of  each  individual's  active  following,— and  so  on 
to  the  end  of  the  mystical  chapter.  But  no  doubt  was 
expressed  that  sin  originated  among  the  angels,  nor 
that  Humanity  is  involved  with  Devils  in  the  judgment 
of  ceaseless  torment,  nor  that  such  of  our  race  as  shall 
be  delivered,  will  owe  their  blessedness  solely  to  the 
'good  luck'  of  distinguishing  grace,  and  not  to  any 
'  good  management'  of  their  own. 

Alas  !  how  little  advantage  accrued  to  the  Progres- 
sive Party  from  their  modified  Calvinism  !  They  did 
not  travel  far  enough  to  obtain  a  comfortable  vision 
of  God.  Not  their  sins  peculiarly,  but  some  opaque 
items  in  their  creeds,  shut  out  the  glory  of  the  Lord's 
face  —  and  they  yearned  for  more  light.  Whether 
they  received  it  in  the  way  attempted,  or  failed,  may 
be  determined  by  the  following  acknowledgments  of 
Mr.  Barnes,  quoted  from  a  volume  of  his  '  Practical 
Sermons,'  page  123 : 

"  I  see  not  one  ray  to  disclose  to  me  the  reason  why  sin  came 
into  the  world  ;  why  the  earth  is  strewed  with  the  dying  and 
the  dead,  and  why  man  must  suffer  to  all  eternity.  I  have  never 
seen  a  particle  of  light  thrown  on  these  subjects  that  has  given 
a  moment's  ease  to  my  tortured  mind,  nor  have  I  an  explanation 
to  offer,  or  a  thought  to  suggest  that  would  be  a  relief  to  you.  I 
trust  other  men — as  they  profess  to  do — understand  this  better 
than  I  do,  and  that  they  have  not  the  anguish  of  spirit  which  I 
have  ;  but  when  I  look  on  a  world  of  sinners  and  sufferers  ;  upon 
the  world  of  woe  filled  with  hosts  to  suffer  forever  ;  when  I  see 
my  friends,  my  parents,  my  family,  my  people,  my  fellow-citizeng 
— when  I  look  upon  a  whole  race,  all  involved  in  this  sin  and 
danger,  and  when  I  see  the  great  mass  of  them  wholly  uncon- 
cerned, and  when  I  feel  that  God  only  can  save  them,  and  yet 
he  does  not  do  it,  I  am  struck  dumb.  It  is  all  dark — dark — 
DARK  to  my  soul,  and  I  cannot  disguise  it.'^ 


VISIT   TO    NEW-ENGLAXD.  181 

Any  one  can  see  that  the  chief  difficulty  of  the  case 
is  in  the  doctrine  of  endless  woe.  Through  the  black 
cloud  of  such  judgment  as  that,  not  one  ray,  not  a 
particle  of  liglit,  could  reach  the  tortured  mind  of  Mr. 
Barnes,  to  mitigate  the  anguish  of  his  spirit !  '  It  is 
all  dark,  dark^  dark  to  my  soul.' 

The  problem  of  evil  is  undoubtedly  a  difficult  one, 
view  it  as  we  may ;  but  the  eternity  of  misery  renders 
a  solution  impossible.  Once  grant  that  evil  is  a  means 
and  not  an  end — cherish  hope  of  an  era  of  universal 
holiness  and  happiness — and  the  black  cloud  will  break 
away,  and  that  ray  of  light  will  enter  which  Mr.  Barnes, 
in  his  dark,  dark,  dark  estate,  has  never  seen.  Believe 
in  that  era  with  all  your  heart,  and  the  universe  will  be 
lit  up  with  perpetual  sun-shine. 

A  five  weeks'  tour  in  New-England,  ending  with  at- 
tendance at  the  U.  S.  Convention  in  September,  1835, 
is  among  the  most  vivid  of  my  recollections.  A  record 
kept  at  the  time,  aided  by  a  retentive  memory,  enables 
me  to  do  more  than  follow  the  pathway  of  that  journey. 
New-York,  Boston,  Cambridgeport,  East  Cambridge, 
Danvers,  Salem,  and  some  other  points  of  visitation 
and  preaching,  will  be  omitted  in  the  narrative,  because 
if  once  my  pen  begins  to  write  about  them,  there  will 
be  little  prospect  of  bringing  the  whole  into  reasonable 
space. 

But  Lowell  must  certainly  be  mentioned.  It  was 
my  first  visit  to  that  city  of  spindles  ;  and  as  I  stood 
in  the  pulpit  of  the  church  on  Chapel  Hill,  and  looked 
over  the  flower-garden,  (that  is  to  say,  the  congregation 
of  young  people,  the  ladies  greatly  predominating  in 
numbers,)  I  did  not  dream  that  within  four  years  from 
that  date  I  should  be  preaching  to  a  congregation  of 

16 


182  QUAKER    UNIVERSALISM. 

my  own,  in  that  thriving  hive  called  Lowell — with  Rev. 
Thomas  B.  Thayer  as  my  yoke-fellow. 

In  Lynn,  the  appearance  of  the  assembly  was  very 
different.  There  is,  as  it  were,  a  lighting  up  of  a  mass 
of  people  if  '  the  better  part  of  creation'  be  largely  re- 
presented, (as  in  the  preceding  case;)  but  what  can  be 
more  sombre  or  solemn  than  an  assembly  consisting 
mainly  of  men  !  In  the  shoemakerdom  of  Lynn,  the 
latter  was  opened  before  me  in  a  dense  crowd ;  and  de- 
vout attention  assured  me  of  such  understanding  among 
them  as  any  pastor  might  rely  on  to  the  last. 

It  was  gratifying  to  learn  from  a  Quaker  family,  with 
which  I  became  acquainted  in  Lynn,  that  they  had 
heard  my  grandfather  preach  in  that  town,  many  years 
before.  They  were  Universalists  now,  and  one  of  them, 
a  worthy  sister,  afterwards  took  me  to  task,  in  one  of 
the  public  prints,  for  saying  that  'pm-e  Quakerism  is 
pure  Universalism.'  She  was  right  in  the  letter — for 
Quakerism  leaves  that  indefinite,  in  regard  to  th^  final 
issue,  which  Universalism  makes  prominent ;  but  JTwas 
right  in  the  spirit — for  the  breathing  love  and  tender- 
ness of  Quakerism,  is  the  vitality  of  Universalism. 

How  that  love  and  tenderness  breathed  in  our  Social 
Conferences  in  Rumney,  N.  H.  !  Father  Keith  was 
there  in  his  eightieth  year — (blessed  old  man !  he  has 
since  gone  home ;)  Mr.  Adams  was  there,  in  the  king- 
dom of  heaven,  and  he  is  in  the  kingdom  yet,  and  al- 
ways will  be ;  and  Robert  Morse  and  his  family  and 
other  noble  souls  were  there.  And  out  of  every  heart 
went  forth  the  cloven  tongues  of  fire,  preaching  father- 
hood and  unity,  and  brotherhood  and  harmony. 

Father  Keith  sanctified  "Wentworth  by  his  residence 
there.  I  shall  never  forget  the  multitudes  who  thronged 
the  great  Meeting  House  on  the  green,  nor  the  rapture 


UNION    OF    REMEMBRANCE.  183 

of  the  venerable  sire  in  contemplating  the  scene,  "when 
the  preacher  opened  the  Book  of  Remembrance  before 
God,  and  found  that  all,  all  were  there  !  "  If  one  is 
missing,"  said  he  afterwards,  "if  when  I  get  there,  I 
find  that  one  is  missing,  I  will  come  back  and  look  him 
up."  A  spirit  such  as  that,  would  glory  in  a  mission 
to  Pandemonium,  to  seek  and  save  the  lost.  It  is  the 
spirit  of  Christ,  in  whatever  tabernacle  of  flesh  it  moves 
among  men,  with  its  constant  outpouring  of  blessing. 

Of  all  these  things  we  talked,  Mr.  Adams  and  I, 
in  journeying  to  Deerfield,  to  attend  the  session  of  the 
Rockingham  Association.  We  were  glad  there  was  no 
Rail  Road,  else  we  should  have  gotten  through  the  ro- 
mantic, winding  route  too  soon.  As  it  was,  we  con- 
versed by  the  way,  and  thought  of  each  other  every 
night  (I  venture  to  ajffirm)  for  years  afterwards.  It 
was  on  this  wise :  The  seven  divine  attributes  shall  be 
throughout  the  week,  successively  our  topics  of  medita- 
tion when  we  retire  ;  and  so,  the  wisdom  of  God  and 
the  absent  brother,  shall  be  linked  in  the  spiritual  ex- 
perience of  Sunday  night.  The  divine  knowledge,  good- 
ness, truth,  mercy,  justice  and  power,  shall  follow  in 
order — each  of  us  bearing  the  absent  brother  in  the 
head  of  thought  and  the  heart  of  prayer. 

This  union  of  remembrance  did  me  good,  and  ex- 
plained to  me  the  benefit  of  set  seasons  of  prayer  for 
the  conversion  of  individuals  or  the  world.  God  hears 
the  supplication  of  any  one  soul,  and  it  comes  up  as 
acceptably  before  him  as  though  millions  were  united 
in  the  petition ;  but  that  one  soul,  though  conscious  of 
a  blessed  divine  fellowship,  would  have  its  joy  and  de- 
votion increased,  if  it  were  also  conscious  of  the  sym- 
pathy  of  kindred  spirits,  breathing  the  same  religious 
aspirations  at  the  same  hour. 


184  THE    USE   OF   PRAYER. 

That  wonderful  institution,  the  Papal  Hierarchy,  hag 
prominently  recognized  this  principle  in  many  respects 
— pre-eminently  in  the  doctrine  of  masses  for  the  de- 
parted. When  Universalism  was  finally  condemned, 
and  endless  punishment  installed  as  an  element  of 
Christian  orthodoxy,  the  Councils  made  reservation  of 
Purgatory  for  the  benefit  of  delinquent  professors. 
Prayers,  duly  ofiered  according  to  the  canon,  could  di- 
minish both  the  intensity  and  duration  of  disciplinary 
pains,  and  bring  the  subject  into  the  joys  of  heaven. 

This  was  the  assertion — irrational  and  absui'd  enough, 
in  all  conscience — but  it  appealed  to  the  bonds  of  friend- 
ship and  love  existing  between  men  on  earth,  and  linked 
this  life  and  the  future  life  by  the  ties  of  sympathy. 
The  prayers  ofi'ered  had  of  course  no  influence  with  the 
Supreme  Being,  nor  with  the  departed  spirit  for  whom 
masses  were  ofi'ered  by  the  Priest — but  the  living  were 
profited  by  protraction,  at  least,  of  kindly  sentiments 
in  behalf  of  the  departed.  The  principle  is  substan- 
tially the  same,  when  we  pray  for  the  conversion  of 
people  who  may  never  hear  of  our  supplication.  The 
benefit  is  with  ws,  and  not  with  them,  excepting  as  we 
are  thereby  prompted  to  exertions  for  their  conversion, 
directly  or  indirectly;  and  in  this  is  manifested  the 
main  point  of  difierence  between  Papist  prayers  for  the 
departed  from  earth,  and  Protestant  prayers  for  the 
living  people  in  Pagandom. 

It  is  certain  that  Roman  Catholicism  is  more  Chris- 
tian than  orthodox  Protestantism,  in  one  material  re- 
spect. The  former  has  a  Purgatory,  from  which  there  is 
redemption  sooner  or  later,  for  few  or  many ;  the  latter 
seals  up  the  doom  of  all  who  are  not  saved  before  the 
dissolution  of  soul  and  body.  The  former  encourages 
sympathy,  and  seeks  to  perpetuate  kindly  efforts  for 


GOSPEL   HARMONY.  185 

good,  beyond  this  outward,  visible  life ;  the  latter  checks 
all  such  tenderness  in  behalf  of  unconverted  persons, 
denouncins:  it  as  rebellion  aorainst  God  !  The  worthy 
father  or  mother  who  is  bowed  to  the  dust  in  affliction, 
by  reason  of  the  death  of  a  beloved  though  erring  son, 
must  not  pray  for  the  departed  spirit,  but  abandon  it 
(against  all  sympathy)  to  the  rigorous  dealings  of  a 
wrathful  Judge !  And  so,  heart-breaking  is  superadded 
to  heart-aching.  Sm*ely  it  would  be  more  human,  to 
say  the  least  of  it,  to  accept  of  Papist  hope,  with  all 
its  accompaniments,  rather  than  such  Protestant  un- 
hope,  with  its  appalling  desolation. 

But  with  that  Papist  hope,  and  this  Protestant  un- 
hope,  we  had  nothing  to  do  at  the  Rockingham  Associa- 
tion. We  had  something  vastly  better,  even  a  hope  full 
of  immortality  for  the  universal  family  of  man.  We 
believed  as  we  hoped,  and  preached  as  we  prayed ;  and 
is  it  any  marvel  that  this  harmony  of  head  and  heart 
should  set  the  fii^e  a-burnino;  ?  Not  the  strange  fii^e  of 
fanaticism  which  devours  all  before  it,  and  within  it,  and 
dies  out,  leaving  a  very  black  residuum,  but  the  fire  of 
genial  enthusiasm  kindled  by  the  coal  that  touched  the 
lips  of  Isaiah.  Such  times  as  we  had  at  that  meeting  do 
not  admit  of  after-relation — for  speak  as  truth  will 
honestly  warrant,  your  auditor  who  was  not  present  will 
deem  the  statement  overdi'awn  and  consider  you  beside 
yourself.  And  so  I  will  not  attempt  to  narrate  the 
third-heaven  utterance  of  that  occasion. 

Passing  from  Deerfield  to  New-Market  on  the  Lam- 
prey River,  we  had  a  meeting  in  the  church  on  Zion's 
Hill.  The  wife  of  a  Methodist  minister,  who  was  pre- 
sent, remarked  to  a  friend  that  she  did  not  wonder 
Universalists  were  so  happy — for,  said  she,  '  if  I  could 

believe  as  they  do,  I  should  be  one  of  the  happiest  wo- 

16* 


186  THE   PINE   FEVER. 

men  in  the  world.'  No  doubt  of  it.  She  was  measura- 
bly happy  in  her  contracted  views,  but  even  this  happi- 
ness would  be  tm-ned  into  wailing  were  she  to  consider 
the  dark  side  of  her  creed.  An  excellent  lady  was 
inquired  of,  how  she  could  enjoy  herself  a  moment,  be- 
lieving as  she  did  in  the  endless  wretchedness  of  mil- 
lions of  the  human  race.  '  0  I  dare  not  tldnk  of  it^ 
was  the  reply,  uttered  with  shuddering. 

Rev.  W.  C.  Hanscom  preached  and  lived  Universal- 
ism  in  New-Market  at  the  time  of  my  visit. '  He  went 
home  a  few  years  afterwards,  leaving  a  blessing  in  the 
memory  of  his  fellow-pilgrims.  He  was  a  man  of  faith 
and  prayer,  and  full  of  the  holy  spirit. — The  brother 
whom  I  next  visited  has  also  gone  home.  Rev.  Thomas 
F.  Kixa,  then  of  Portsmouth — lolio  that  ever  knew  him, 
will  forget  him  ?  His  love  of  God  overflowed  in  love 
to  man,  and  his  proverbial  cheerfulness  of  spirit  was 
always  active  as  a  missionary  of  blessing.  What  a 
beautiful  thing  is  sun-shine  ! 

From  Portsmouth  I  pm'sued  my  route  alone  <  down 
east'  into  the  state  of  Maine.  The  ^  Pine  Fever'  was 
raging  in  that  country,  and  for  the  second  time  in  my 
life  I  was  mistaken  for  a  land  speculator.  Divers 
operators  in  pine-timber  territory  were  very  attentive 
to  me  so  soon  as  I  entered  a  hotel  in  Portland.  Nu- 
merous townships  in  the  Penobscot  region  were  de- 
scribed to  me.  Facts  of  large  fortunes  made  in  a  week, 
and  visions  of  larger  fortunes  to  be  made  in  a  day,  were 
eloquently  placed  before  me.  Not  being  in  that  line 
of  excitement,  my  attentive  friends  looked  out  for  a 
better  customer. 

My  points  of  preaching  in  Maine,  in  the  order  of 
date,  were  Portland,  North  Yarmouth,  Brunswick,  Bow- 
doinham,  Waterville,  Augusta,  "\Yinthrop,  Turner,  West- 


BRETHREN   IN   MAINE.  187 

brook,  and  Gorham. — The  spot  of  greatest  scenic  inte- 
rest was  '  Merrj-Meeting  Bay/  between  Brunswick  and 
Bowdoinham.  It  may  have  received  its  name  from  glad 
gatherings  of  people,  but  I  preferred  to  explain  its  title 
by  the  several  rivers  which  here  rejoice  in  the  '  meeting 
of  the  waters.' 

But  the  chief  of  my  happiness  was  in  '  the  meeting 
of  the  brotherhood.'  Like  rivers  in  that  bay,  our 
hearts  in  the  Gospel  were  '  mingled  in  peace.'  All 
along  the  Kennebec  and  the  Androscoggin,  and  the 
adjacent  holy  land,  there  was  no  yearning  for  the  wings 
of  a  dove  to  flee  away  and  be  at  rest,  for  <■  the  rest  that 
remaineth  for  the  people  of  God'  was  there.  Very 
properly  too,  for  the  people  of  God  were  there. 

Rev.  Calvin  Gardner's  white  cottage  in  Waterville 
I  considered  a  model  village-home,  and  the  residence 
of  Eev.  George  Bates  in  Turner  is  equally  a  model  of 
a  rm-al-home.  It  is  not  marvellous  that  these  brethren 
have  for  so  many  years  remained  in  the  same  spot, 
respectively.  Were  I  a  parishioner  of  either,  he  should 
never  leave  the  neighbourhood  with  my  consent. — Rev. 
William  A.  Drew's  home  in  Augusta  combines  the 
attractions  of  both  city  and  country. 

This  brother  has  for  many  years  been  both  editor 
and  preacher,  and  has  greatly  endeared  himself  to  the 
people  of  Maine.  His  practical  interest  in  the  soil  is 
also  a  jewel  in  his  crown.  If  a  better-tilled  acre  than 
his  can  be  shown,  I  should  be  glad  to  see  it.  He  cul- 
tivates it  with  his  own  hands,  not  merely  for  the  profit 
of  it,  (though  this  is  no  small  item,)  nor  merely  for  the 
pleasure  of  it,  (though  this  is  not  easily  estimated,)  but 
as  a  means  of  instruction  and  encouragement  to  others. 
Seeds  and  roots  of  new  varieties  are  propagated  in 
his  garden,  and  wisely  distributed;  and  his  watchful 


188  JUBILEE    CONVENTION. 

care  of  a  few  spoons-full  of  wheat,  sent  to  him  from  the 
Patent  Office,  resulted  in  a  large  crop  in  the  harvest  of 
1851.  In  honor  of  Mm,  it  may  well  be  termed  the 
*  Banner  Wheat' — in  honor,  rather,  of  the  <■  Gospel 
Banner,'  of  which  he  is  the  editor. 

Space  will  not  allow  me  to  be  more  particular  in  re- 
cording that  visitation  in  Maine.  It  is  one  of  the  most 
pleasant  chapters  in  my  memory. 

Returning  through  Massachusetts,  and  preaching  by 
the  way,  I  joined  a  number  of  ministers  in  Boston  and 
accompanied  them  to  Hartford,  in  Connecticut.  Fifty 
years  had  passed  since  the  organization  of  the  General 
Convention,  and  the  present  was  called  the  Jubilee  Ses- 
sion. Of  the  seven  brethren  who  preached  on  the  oc- 
casion, three  have  departed — Rev.  Thomas  F.  King, 
Savilion  W.  Fuller  and  Stephen  R.  Smith.  Those  who 
remain  are  Rev.  Warren  Skinner,  Sebastian  Streeter, 
George  Bates,  and  myself. 

The  masterly  occasional  sermon  of  Rev.  Stephen  R. 
Smith  will  be  long  remembered.  His  tall  spare  figure 
was  alive  with  solemn  earnestness,  and  seemed  clothed 
in  the  vestments  of  immortality  while  he  mifolded  his 
glowing  theme.  His  lustrous  grey  eye  was  lit  up  with 
more  than  its  ordinary  penetration,  and  the  dense  as- 
sembly appeared  to  move  with  the  movement  of  his 
right  hand,  as  though  governed  by  a  magic  rod. 

Such  a  beginning  was  highly  favorable  to  an  in- 
teresting session  of  the  Convention.  We  felt  it  to  be 
so,  and  brotherly  feeling  was  expressed  with  more  than 
usual  warmth.  There  certainly  was  not  a  'jubilee  in 
hell '  during  that  « Jubilee  Session'  of  the  General 
Convention  of  Universalists.  There  were  no  '  conten- 
tions and  janglings,'  notwithstanding  some  exciting 
questions  were  discussed  in  the  Council.     Earnestness 


ELHANAN   WINCHESTER.  189 

of  delivery,  even  warmth  of  language,  is  not  incompati- 
ble with  courtesy — of  which  we  had  an  amusing  and 
profitable  example. 

Rev.  Russell  Streeter  had  the  floor.  Independ- 
ently of  his  reputation  as  a  pithy  and  pungent  writer  and 
speaker,  there  was  abundant  attraction  in  his  forcible 
and  glowing  matter  and  manner  to  secure  profound 
attention.  Meanwhile  we  noticed  a  piece  of  paper  on 
the  coat-cufF  of  his  left  sleeve.  We  knew  not  its  use  or 
pm-pose  until  the  speaker  closed.  "  I  was  apprehensive," 
said  he,  "  that  I  might  wax  warm  in  this  debate,  and 
therefore  I  pinned  this  admonition  to  my  sleeve,  '  Keep 
Cool.'"  Yet  he  had  been  as  spicy  as  pepper,  display- 
ing withal  the  com'tesy  of  the  Christian  gentleman. 

Rev.  Elhaxan  Wixchester  departed  this  life  in 
Hartford,  April  18, 1797,  aged  46  years.  The  marble 
slab  which  covers  his  remains,  announces  that  it  was 
erected  by  the  « General  Convention  of  the  Universal 
Churches  to  their  dear  departed  brother.' 

That  eminent  minister  had  been  a  Baptist  clergyman. 
He  was  Pastor  of  the  Chm^ch  in  Second  street  below 
Arch,  in  Philadelphia,  at  the  date  of  his  conversion  to 
Universalism.  A  majority  of  his  society  clung  to  him, 
but  shrewd  management  on  the  part  of  the  opposition 
thrust  out  both  the  Pastor  and  his  adhering  brethren. 
His  celebrated  sermon,  ^  The  Outcasts  Comforted,' 
was  preached  January  4,  1782,  in  the  old  Academy  in 
Pourth  street  below  Arch.  Text,  Isaiah  Ixvi.  5.  Quo- 
tation on  the  title-page.  Acts  xxiv.  14. 

— Winchester  preached  extensively  as  a  Universal- 
ist  in  America  and  in  England.  He  is  preaching  yet, 
by  the  influence  of  his  labors.  Among  countless  evi- 
dences, witness  the  auto-biography  of  Leigh  Hunt, 


190  LEIGH   HUNT. 

one  of  the  most  distinguished  men  in  Great  Britain- 
distinguished  alike  as  an  author  and  a  man.  He  avows 
himself  a  Universalist  of  the  most  distinctive  type. 
His  father,  a  clergyman  of  the  Chm^ch  of  England,  was 
converted  by  Winchester — his  mother  also ;  and  now, 
after  many  years,  the  son's  auto-biography  is  preach- 
ing distinctive  Universalism  in  the  most  intelligent  cir- 
cles of  the  world. 

Many  pages  of  his  instructive  personal  history  are 
devoted  to  this  subject,  nor  is  this  advocacy  of  a  hereti- 
cal doctrine  any  new  thing  with  the  author.  He  was 
born  a  Universalist,  and  educated  a  Universalist,  and  has 
ever  deemed  a  thought  of  any  thing  less  than  Universal- 
ism ^  an  impiety  towards  Almighty  God.'  The  sentiment 
of  his  childhood  became  the  fixed  fact  of  his  manhood. 
Onward,  through  a  most  active  life,  he  has  held  and 
maintained  the  same  divine  faith ;  and  now,  in  a  ripe 
old  age,  he  rejoices  in 

"Having  done  his  best  to  recommend  that  belief  in  good,  that 
cheerfulness  in  endeavor,  that  discernment  of  universal  beauty, 
that  brotherly  consideration  for  mistake  and  circumstance,  and 

that  REPOSE    ON  THE  HAPPY   DESTINY  OF    THE  WHOLE  HUMAN    RACE, 

"which  appear  to  him  not  only  the  healthiest  and  most  animating 
principles  of  action,  hut  the  only  truly  religious  homage  to  him 
that  made  us  all." 

Thus  he  writes  in  the  preface  to  '  Men,  "Women,  and 
Books,'  published  in  1847 ;  and,  in  commending  the 
Universalism  of  his  creed,  he  says,  in  a  review  of  Hannah 
More,  that  "  the  heart  of  man  is  constantly  sweeping 
away  the  errors  that  he  gets  into  his  brain." 

If  Winchester  did  nothing  more  in  England  than 
indirectly  produce  such  preaching  as  that  of  Leigh 
Hunt,  he  accomplished  what  was  worthy  the  work  of  a 
life-time. 

I  do  not  know  that  my  New  England  visitation  of 


M^ 


DISCUSSION   WITH    MCCALLA.  191 

five  weeks  did  any  corresponding  good,  in  even  a  very 
humble  way ;  but  I  know  that  I  travelled  fifteen  hun- 
dred miles  by  all  sorts  of  conveyance  ;  preached  thirty- 
six  times  on  the  high-pressure  principle ;  attended  two 
Associations,  one  Convention,  and  many  Conference 
Meetings  ;  shook  hands  with  more  than  one  hundred 
and  twenty  Universalist  ministers  ;  became  acquainted 
with  multitudes  of  believers ;  and  was  nearly  worn  out. 

In  the  spring  of  1836,  meetings  for  discussion  of 
Universalism  were  held  in  the  Northern  Liberties  Com- 
missioners' Hall — by  whom  appointed,  is  not  distinctly 
in  my  remembrance.  The  debaters  were  exclusively  of 
the  laity  at  first,  but  several  clergymen  were  drawn 
into  the  arena  in  April — Mr.  Fuller  and  myself  being 
of  the  number.  The  anti-Universalist  party  besought 
several  of  their  ministers  to  come  forward  against  us, 
but  only  Rev.  William  L.  McCalla  appeared.  He  was 
of  the  Old  School  Presbyterian  order,  and  a  distin- 
guished controversialist. 

It  fell  to  my  lot  to  reply  to  his  argument  on  his  first 
appearance,  and  at  the  conclusion  of  the  meeting  he 
challenged  me  to  a  public  debate,  in  a  more  commodi- 
ous place.  Knowledge  of  his  abusive  manner,  even  in 
the  Presbyterian  Synod,  might  have  induced  me  to  de- 
cline, but  hope  of  keeping  him  within  the  circle  of  pro- 
priety by  my  own  forbearance,  prompted  me  to  accept 
his  invitation. 

The  question  agreed  upon,  was,  «Does  the  Bible 
teach  the  doctrine  of  endless  punishment  for  any  of  the 
human  race  V  A  Moderator  was  appointed  to  keep  the 
time  and  preserve  order,  but  it  was  agreed  that  <'  each 
party  shall  have  liberty  to  plead  his  cause  with  what- 
ever matter,  and  in  whatever  manner  he  may  choose. 


192  PROGRESS    OF   DISCUSSION. 

without  being  subject  to  interruption  on  tliat  account 
from  any  quarter."  It  was  stipulated  moreover  that 
"  the  Discussion  shall  be  held  in  the  Callowhill  street 
Universalist  Church,"  which  had  been  obtained  for  the 
purpose  at  a  reasonable  price,  and  was  to  continue 
four  evenings  in  each  week,  '  until  the  parties  are  satis- 
fied.' All  these  terms  were  of  Mr.  McCalla's  own 
choice  and  suggestion,  and  I  permitted  him  to  have  his 
own  way. 

The  first  three  or  four  evenings  passed  pleasantly 
enough,  and  the  second  three  or  four,  though  objection- 
able, were  less  so  than  his  reputation  predicted — but 
in  the  third  week  it  waxed  hot,  and  grew  hotter  to  the 
end.     It  happened  on  this  wise  : 

The  affirmative  was  his.  In  alluding  to  my  replies 
to  certain  of  his  arguments,  he  said  that  he  should  at- 
tend to  them  next  week,  if  convenient, — or  the  week 
after — pointing  to  an  intention  of  very  protracted  dis- 
cussion. Whereupon,  I  rejoined,  that  it  was  of  very 
small  consequence  to  me,  whether  he  postponed  his  re- 
joinder till  next  week,  or  next  month,  or  next  year — 
because  I  should  stick  to  him  like  a  brother,  indefi- 
nitely,— but  I  thought  it  would  be  more  satisfactory  to 
the  people,  if  we  cleared  up  the  ground  as  we  went 
along. 

From  that  hour,  Mr.  McCalla  changed  his  tone,  cer- 
tainly not  for  the  better.  The  first  plan  was  to  weary 
me  into  withdrawal — the  second,  to  drive  me.  He  was 
mistaken  in  both,  but  the  experiment  was  made,  not 
greatly  to  his  credit  nor  to  the  benefit  of  his  cause. 

I  shall  not  enter  into  particulars  of  the  argument, 
nor  allude  to  the  sharp-shooting  on  both  sides — cer- 
tainly not  commenced  by  myself,  but  efficacious  enough 
in  its  time  and  way.     It  convinced  my  reverend  friend 


THE   DISCUSSION   CLOSED.  193 

that  Rolands  were  as  plenty  as  Olivers,  and  that  there 
"was  small  prospect  of  ending  the  debate  excepting  by 
his  own  withdrawal,  and  this  was  too  humiliating  for  a 
man  of  his  renown.  He  had  gotten  into  the  discussion 
very  easily :  how  to  get  out  of  it  was  now  the  question. 
It  was  to  be  continued  until  the  parties  were  satisfied 
—  (such  was  his  own  stipulation;)  it  was  clear  that 
neither  of  us  was  likely  to  be  satisfied,  in  the  sense  of 
conversion — and  my  determination  to  battle  it  until 
<-  the  crack  of  doom'  was  so  fixedly  uttered  as  to  debar 
all  hope  of  giving  way.  And  so  he  fretted  about  the 
preliminary  terms  and  their  operation — thus  giving 
clearest  proof  that  he  anticipated  driving  me  from  the 
ground  in  ^  short  metre.' 

"The  terms  of  this  discussion,"  said  I,  "shall  not 
he  varied  one  jot,  by  my  consent,  and  they  cannot  be 
varied  without.  Here,  in  this  church,  I  shall  stand, 
foiu'  evenings  in  each  week,  according  to  the  terms  and 
arrangements  mutually  agreed  upon — and  nothing  but 
sickness  with  me,  or  withdrawal  by  him,  shall  end  the 
controversy  to  which  he  challenged  me." 

On  the  twentieth  evening,  at  the  appointed  hour,  the 
Moderator  arose  and  called  for  Mr.  McCalla.  The 
renowned  gladiator  was  among  the  missing !  He  how- 
ever sent  a  verbal  message  that  he  was  waiting  for  me 
in  his  OAvn  church  ! 

—  His  audience  consisted  of  less  than  eighty  per- 
sons, free  admission ;  mine  numbered  over  fom'  hun- 
dred at  the  regular  charge.  The  Moderator  announced 
the  discussion  closed,  by  the  failure  of  one  of  the  parties 
to  appear. 

There  was  a  little  sparring  afterwards,  and  some 
spicy  correspondence  in  the  public  prints — but  nine- 
teen evenings  comprehended  and  finished  the  debate, 

17 


194  WAK   IN   THE   CAMP. 

according  to  the  terms,  by  his  withdrawal  in  the  man 
ner  specified. 

Let  me  add  that  the  surplus  was  divided  by  th<. 
parties,  each  receiving  nearly  $280.  My  quota  was 
equally  divided  among  seven  unsectarian  benevolent 
associations :  his  was  deposited  with  the  Treasurer  of 
his  chm'ch  for  the  poor  thereof,  subject  only  to  his 
own  order.  He  afterwards  drew  it  out  and  appropri- 
ated it  to  his  personal  use,  on  the  score  that  he  was  in 
greater  need  of  it  than  any  body  else !  These  facts 
were  communicated  by  one  of  the  Trustees  of  his 
church. 

His  poverty  was  natm'al  enough.  His  warlike  spkit 
and  rigid  Calvinism  generated  war  in  his  own  congre- 
gation, and  a  strong  party  rose  up  against  him.  A 
General  was  a  leader  in  the  opposition — one  who  had 
never  been  in  battle.  The  Pulpit  was  hardly  a  fair 
castle  from  which  to  fire  bombs  into  the  Pews — but  the 
preacher  was  little  given  to  com"tesy.  ''  I  have  known 
Generals  in  my  day,"  said  he,  on  one  occasion — and  it 
was  uttered  in  his  cold,  satirical  tone,  his  long  bony 
finger  being  an  index  in  the  concluding  sentence  :  "  I 
have  known  Generals  in  my  day — General  Jackson  and 
General  Jessup,  and  others  who  fought.  And  I  also 
know  a  General  who  never  smelt  gun-powder  !" 

On  a  subsequent  occasion,  there  was  a  down-right 
fisticuff  in  the  church,  between  Gog  and  Magog — the 
Pastor  standing  in  the  aisle  with  his  arms  folded,  con- 
templating the  melee,  and  a  female  in  the  pulpit,  with 
outstretched  hands  bewailing  her  husband,  who  ap- 
peared to  be  getting  the  worst  of  the  conflict.  A  suit 
was  instituted  before  a  Justice.  One  of  the  lawyers 
must  have  been  waggish — for,  said  he,  "  There,  on  the 
floor  of  the  church,  the  battle  raged,  my  client's  wife 


QUESTION   OF    CHARACTER.  195 

being  in  the  pulpit,  looking  down  wofullj  on  the  church 
militant !" 

No  wonder  the  Pastor  needed  that  surplus,  and  he 
was  in  greater  need  after  it  was  spent.  The  society 
was  broken  down ;  other  pastors  vainly  endeavored  to 
revive  it ;  and  the  house  was  finally  bought  and  is  oc- 
cupied by  a  congregation  of  colored  people. 

Meanwhile  the  belligerant  Pastor,  aforesaid,  took 
charge  of  the  Tabernacle,  in  Ranstead's  Court.  The 
connexion  was  brief,  being  a  decided  failure — the  pro- 
perty was  sold,  and  the  spot  is  now  occupied  by  a  large 
building  devoted  to  several  branches  of  handi-craft. 

Let  me  not  be  charged  with  any  vain-glorious  sug- 
gestions nor  with  any  improper  feeling,  as  regarding 
these  facts.  Not  any  talent  of  mine,  but  simply  his 
own  overbearing  violence,  was  the  cause  of  my  late  op- 
ponent's down-fall  of  influence.  No  matter  who  it  Avas, 
or  what  it  was,  that  stood  in  his  way,  he  was  the  same 
unscrupulous  and  sharp-spoken  man.  Yet  in  private 
life  he  was  not  so.  Singular  as  it  may  seem,  he  who 
was  as  cold  as  mid-winter  when  his  cast-iron  creed  was 
in  dispute,  was  as  bland  as  mid-summer  in  social  inter- 
course. The  distinction  was  between  the  sectarian  and 
the  man. 

Mr.  McCalla,  so  far  as  my  information  extends,  is 
and  was  a  man  of  correct  moral  deportment — yet  a 
desire  to  be  consistent  with  his  creed,  led  him  into  self- 
disparagement,  in  the  discussion.  <'  My  opponent," 
said  he,  ^'is  puffed  up  with  infidel  rationalism.  He 
denies  the  efficacy  of  Christ's  righteousness  imputed ; 
and  he  twits  me  with  my  acknowledgment  that  I  am 
an  ignorant,  miserable,  depraved,  guilty  wretch." 

"My  brother  persists" — such  was  the  reply — ''my 
brother  persists  that  he  is  an  ignorant,  miserable,  de- 


196  SELF-DISPARAGEMENT. 

pravcd,  guilty  •\vrctcli — and  lie  persists  in  such  a  way 
as  to  persuade  this  audience  that  I  have  douhtcd  his 
word.  Now  be  it  known,  that  I  honestly  believe  my 
opponent  to  be  exactly  the  wretch  he  has  represented 
himself  to  be!" 

Whereupon  the  reverend  gentleman  was  wroth,  and 
charged  me  with  turning  him  into  ridicule !  The  fact 
is,  the  acknowledgment  itself  was  ridiculous,  and  only 
needed  to  be  fairly  stated  to  appear  intensely  ludicrous. 
Both  his  self-glorifying  accusation,  and  my  admission 
of  its  truth,  were  uttered  and  should  be  interpreted  in 
<a  Pickwickian  sense.' 

The  self-disparagement  alluded  to,  was  more  common 
formerly  than  it  is  now.  'He  that  abaseth  himself, 
shall  be  exalted,'  cannot  certainly  justify  a  humility  in 
speech  which  is  contrary  to  both  fact  and  consciousness. 
The  worst  of  it  is,  such  speech  is  most  usual  in  prayer. 
The  Lord  is  told  how  guilty  the  suppliant  is,  and  how 
deserving  he  is  of  being  'in  the  grave  with  the  dead 
and  in  hell  with  the  damned.'  Such  is  the  euphonious 
phrase,  but  it  jars  terribly  on  the  nerves  of  truth. — 
Tell  such  a  praying  man  that  you  honestly  believe  him 
to  be  deserving  of  the  fate  specified,  and  he  would  be 
sorely  offended. 

A  Quaker  traveller  being  roomed  with  such  an  one, 
repaired  to  the  Landlord.  "Friend,  thou  hast  asso- 
ciated me  with  a  man  of  very  vile  character." 

A  man  of  vile  character !  said  the  Landlord ;  sm^ely 
you  are  mistaken. 

"Nay,  friend,  I  have  heard  him  this  evening  acknow- 
ledge to  the  Lord,  in  prayer,  that  he  is  exactly  what  I 
have  mentioned ;  and  I  desire  thee  to  appoint  me  an- 
other place  for  lodging.  I  should  not  feel  safe  in  his 
company." 


A   SINGULAR   FREAK.  197 

Poverty  frequently  springs  in  causes  very  different 
from  the  preceding.  A  case  in  point,  affecting  a  Uni- 
versalist  clergyman,  is  so  remarkable  as  to  warrant  tlio 
relation  of  the  facts.  The  name  and  all  localities  shall 
be  omitted,  because  the  mention  of  them  would  lend 
no  interest  to  the  narrative,  and  might  not  be  agree- 
able to  the  parties  connected  with  the  history. 

In  the  autumn  of  1836  a  clergyman,  a  fine-looking 
single  man  of  about  25,  came  to  my  house.  I  had 
some  acquaintance  with  him  while  he  was  a  student. 
His  talents  were  excellent  and  his  moral  character  ir- 
reproachable. He  had  spent  some  time  as  a  preacher 
in  a  southern  state,  where  Universalists  were  few,  in- 
quirers numerous,  and  compensation  very  small.  He 
had  labored  diligently,  itinerated  much,  suffered  many 
privations,  and  was  now  on  his  homeward-route. 

He  had  taken  quarters  at  a  Hotel, — declined  an  in- 
vitation to  my  hospitality,  and  begged  to  be  excused 
from  preaching — the  latter,  because  he  desired  to  be  a 
listener,  for  once  in  a  long  time. 

The  next  morning  a  note  from  him  reached  me,  stating 
that  he  had  been  suddenly  called  from  the  city,  and  de- 
siring me  to  have  his  trunk  transported  to  my  lodgings 
and  retained  in  charge  until  he  should  return. 

Several  weeks  passed  by,  and  he  came  not.  Uneasi- 
ness concerning  him  increased.  Had  he  met  with  an 
accident?  was  he  sick?  had  he  destroyed  himself,  in 
despondency?  Such  queries  could  not  be  repressed, 
and  by  counsel  of  two  friends  the  trunk  was  opened, 
to  ascertain  whether  there  was  any  mystery  in  the  case. 

Between  the  sections  of  the  trunk,  as  opened,  there 

was  a  half  sheet  of  paper  full  in  view,  and  on  it,  written 

in  a  bold  hand,  ''Beware!  will  you  violate  the  charge 

of  Friendship?     Again  I  say.  Beware!" 

17* 


198  THE   MYSTERY   SOLVED. 

Here  was  mystery  mystified — but  it  rn^ist  be  solved 
at  all  hazards,  if  possible.  So  the  closely-i^acked  trunk 
•was  emptied,  article  by  article.  First  came  a  suit  of 
black  clothes,  readily  recognized  as  the  suit  he  wore 
when  I  saw  him  last.  Had  he  drowned  himself  in 
other  garments,  so  as  to  avoid  recognition  of  the  body? 
Next  came  duplicate  wardrobe  of  the  usual  variety,  and 
shaving  apparatus,  and  toilet  articles,  and  manuscript 
sermons,  and  several  letters  from  correspondents.  Be- 
low this  aggregation  of  his  worldly  estate,  there  was 
another  half  sheet  of  paper. 

This  unveiled  the  mystery.  He  was  weary,  (so  said 
the  document  in  substance,)  he  was  weary  of  the  toil- 
some life  he  had  led.  He  had  well-nigh  worn  himself 
out  by  incessant  traveling,  and  preaching,  and  exposure. 
He  was  poor,  and  was  determined  not  to  return,  as  he 
was,  to  his  kindred — and  so  he  had  enlisted  in  a  Regi- 
ment of  U.  S.  Dragoons ! 

The  language,  which  I  cannot  recollect  precisely, 
showed  that  he  went  off  with  a  light  heart,  and  so  my 
friends  joined  me  in  a  laugh  at  his  oddity.  As  to  the 
enlistment,  it  was  bad  enough,  but  it  might  have  been 
worse.  Feeling  justified,  under  the  circumstances,  I 
opened  a  letter  addressed  to  him,  sent  to  my  care,  and 
thus  learned  to  whom  I  might  write.  The  trunk  was 
forwarded  to  his  kindred. 

Some  time  afterwards,  {how  long  is  not  now  re- 
membered,) I  received  an  epistle  from  this  wandering 
brother.  It  was  dated  in  a  distant  territory — contained 
an  apology  for  his  boyish  trick,  and  explained  as  his 
reason,  that  he  did  not  wish  his  movements  to  be  known 
for  some  time  after  his  departure.  Opening  the  trunk 
revealed  his  'whereabouts,'  for  the  Regiment  had  been 
specified  by  himself,  though  not  here  named.     He  had 


BISHOP   WHITE.  199 

been  discharged  from  the  service  by  intercession  of  in- 
fluential friends.  The  quondam  Preacher,  Late  Dra- 
goon, was  then  engaged  as  a  mercantile  clerk. 

Rev.  "William  White,  Bishop  of  the  Protestant 
Episcopal  Church  in  Pennsylvania,  departed  this  life 
July  17,  1836,  in  the  eighty-ninth  year  of  his  age. 
His  funeral  was  attended  by  a  vast  concourse  of  peo- 
ple of  all  denominations.  No  man  had  been  more 
highly  respected  nor  dearly  beloved  than  he — and  he 
was  worthy  of  every  tribute  of  reverence  and  affection 
that  he  received.  He  was  the  only  man  in  Philadelphia 
(in  that  day)  to  whom  I  ever  took  off  my  hat  in  the 
street — and  I  never  passed  him  with  it  on.  Not  that 
others  were  not  as  excellent  as  he — but  he  ,  had  been 
Chaplain  to  Congress  from  its  earliest  date  in  Phila- 
delphia, till  the  removal  of  the  seat  of  Federal  Govern- 
ment to  Washington  in  1801.  He  had  been  a  chm^ch 
dignitary  for  50  years,  without  losing  catholicity  of 
spirit.  Besides  which,  it  was  clear  that  the  Assistant 
Bishop  would  have  difficulty  to  preach  the  venerable 
prelate  into  heaven,  on  Low  Church  principles ;  and  I 
reverenced  him  the  more  on  that  account. 

The  clergy  of  all  sects  attended  the  funeral  in  a 
body,  and  were  among  the  thousand  people  crowded 
into  Christ  Church.  The  late  Assistant  (and  then  sole) 
Bishop,  Rev.  H.  U.  Onderdonk,  preached  the  sermon. 
How  he  would  manage  the  case  was  not  even  conjec- 
tured. We  all  knew  Bishop  White  to  have  been  as 
guileless  as  a  child.  He  was  decidedly  opposed  to  the 
excitements  called  Revivals,  and  to  every  thing  in  the 
same  line — so  much  so,  that  many  Episcopal  zealots  were 
very  dubious  whether  Bishop  White  had  ever  been  con- 
verted.   And  now  the  case  was  to  be  officially  considered. 


200  THE   NEW   BIRTH. 

The  solution,  as  briefly  interpreted,  was  this :  There 
are  two  classes  of  persons  who  will  be  saved.  Those 
who,  having  a  deep  insight  into  their  depravity  by 
nature,  agonize  in  fearful  apprehension  of  God's  wrath, 
and  are  finally  plucked  as  brands  from  the  burning. — 
This  was  not  a  category  for  William  White,  and  so 
he  must  belong  to  the  class  of  persons  who  are  'Naza- 
rites  from  the  womb,  whiter  than  snow.'  And  on  this 
interpretation,  (which  effectually  broke  the  chain  of 
total  depravity)  the  venerable  prelate  was  admitted  into 
the  kingdom  above ! 

This  solution  might  have  answered  a  good  purpose 
with  an  excellent  Episcopal  lady,  to  whom  I  had  been 
called  as  a  comforter  some  time  previously.  It  did  not 
appear,  however,  that  it  had  ever  been  among  the  mi- 
nistrations of  the  several  clergymen  who  had  visited 
her.  She  was  none  the  better  for  all  their  conversation 
and  prayers,  but  rather  the  more  melancholy.  Her 
difficulty  related  to  the  new  birth.  She  was  suspicious 
she  had  not  been  born  again,  for  she  had  never  expe- 
rienced any  of  those  deep  agonies  and  wrestlings  of 
which  she  had  heard  so  much  among  converted  people. 
She  had  tried  to  feel  so,  but  could  not.  In  this  extre- 
mity, and  while  in  her  last  illness,  her  daughter  solicited 
my  attendance,  first  informing  me  of  all  the  circum- 
stances. 

"Your  tenderness  of  conscience,"  said  I,  after  the 
subject  had  been  gently  introduced,  <■<■  your  tenderness 
of  conscience,  accompanied  by  my  knowledge  of  your 
exemplary  life,  is  a  sufficient  proof  to  me,  that  you  have 
been  born  again.  But  let  me  prove  it  to  you  by  the 
New  Testament." 

"  If  you  can  prove  it  by  that,  I  shall  be  very,  very 
happy,"  was  the  reply  of  the  invalid. 


COMFORT   OF   INSTRUCTION.  201 

i'Do  you  believe  that  Jesus  is  the  Christ?"  said  I; 
and  when  she  answered,  "Yes,  I  do,"  the  testimony 
in  1  John  v.  1  was  read  to  her :  '  Whosoever  helieveth 
that  Jesus  is  the  Christ  is  born  of  God.' 

"Thus  far,  however,"  I  continued,  "you  have  only 
Head  Religion.  Do  you  love  God  and  your  fellow- 
beings  ?"  was  the  second  question;  and  when  she  an- 
swered, "  I  am  not  sensible  of  any  other  feeling  than 
love  for  God  and  love  for  man,"  she  listened  to  1  John 
iv.  7 :  <  Every  one  that  loveth  is  born  of  God.' 

"  Heart  Religion  is  thus  added,  worthy  mother,  and 
all  that  we  need  seek  to  complete  the  new  bu*th,  is  Life 
Religion.  It  is  expressed  in  1  John  ii.  29  :  « Every  one 
that  doeth  iHghteousness  is  born  of  God.'  What  farther 
do  you  need  for  the  fulness  of  your  joy?  Head  and 
Heart  and  Life  are  renewed  from  above,  by  the  Faith 
and  Love  and  Righteousness  of  the  kingdom  of  heaven. 
Whoever  seeks  to  disturb  your  trust,  or  to  create  doubts 
and  fears  within  you,  is  of  anti-Christ." 

The  excellent  woman  was  comforted  because  she  was 
instructed,  and  her  spirit  shortly  passed  away  in  the 
serenity  of  Gospel  hope. 

How  much  more  satisfactory  it  is  to  converse  with 
such  an  one — with  a  person  whose  humble  spirit  doubts 
its  own  acceptance  with  God,  than  with  a  person  whose 
self-pride  looks  doubtingly  on  the  acceptance  of  others ! 

"  Do  you  suppose  I  would  be  willing  to  keep  com- 
pany in  heaven  with  the  wicked?"  said  an  objector  of 
the  latter  class. 

"Certainly  not.  Now  answer  me  as  plainly:  Do 
you  suppose  God  would  be  willing  to  keep  company  in 
heaven  with  youT' 

The  thought  had  not  previously  occurred  to  him,  that 
however  excellent  he  might  be  in  comparison  of  other 


202  A  WRATHFUL  THEORY. 

men,  there  was  a  vastly  greater  distance  between  G-od's 
excellence  and  his,  than  between  his  and  theirs.  Such 
spiritual  p7'ide  as  he  evinced,  very  often  generates  spite  ; 
and  it  is  sometimes  a  query  whether  certain  saints  are 
so  much  concerned  for  their  own  salvation,  as  they  are 
for  the  endless  opposite  of  sinners. 

«' Well,  sir,  if  there  be  no  eternal  hell,  there  ought  to 
be  one,"  was  the  remark  of  a  medical  gentleman  from 
the  south,  who  at  this  time  boarded  in  the  same  family 
with  myself.  We  had  frequently  conversed  on  the  sub- 
ject of  religion,  and  the  cited  remark  was  an  abandon- 
ment of  his  positions,  in  the  way  of  argument.  He 
said  it,  not  in  anger,  not  in  sorrow,  but  in  that  singular 
temper  which  is  a  combination  of  candor  and  chagrin. 
He  had  no  personal  spite  to  gratify — there  was  no  one 
individual  upon  whom  he  wished  the  Almighty  to  pour 
severest  judgments, — but  "  if  there  be  not  an  eternal 
hell,  there  ought  to  be  one !" 

For  himself?  Hardly  so  near  home  as  that.  For 
his  kindred  ?  Not  far  enough  yet.  For  the  foulest 
wretch  ?     Let  us  try  it  there. 

Eternity !  You  meant  the  idea  to  cover  all  possible 
duration,  but  let  us  call  it  a  thousand  years  of  intense 
agony.  A  thousand  years  !  It  seems  rather  long. 
Even  a  century — would  not  that  answer  the  purpose  ? 
A  hundred  years  in  happiness  would  be  a  long  time, — 
how  much  longer  it  would  be  in  misery  ! 

Try  a  shorter  period — say  one  year  on  the  rack. 
Do  you  think  you  could  witness  it  so  long  as  that,  with- 
out crying  out.  It  is  enough  ! — Consider  it,  and  be  wise. 

No,  sir.  If  there  be  not  an  universal  heaven  of 
purity  and  blessedness,  there  ought  to  be  one.  There 
ought  to  be,  for  God's  glory — there  ought  to  be,  for 
Christ's  honor — there  ought  to  be,  for  the  full  joy  of 


FORCE   OF   EDUCATION.  203 

the  world  in  wKich  there  is  joy  over  one  sinner  that 
repenteth — there  ought  to  be,  for  the  complete  bliss 
of  the  loving  soul  that,  being  born  of  God,  would  for 
ever  yearn  for  the  redemption  of  one  soul  lost ! 

—  The  medical  gentleman  above  referred  to,  was 
from  South  Carolina.  There  was  also  a  Vii'ginian,  of 
the  same  profession,  boarding  in  the  same  family. 
They  had  both  been  in  practice  for  several  years,  and 
spent  the  winter  of  '35-' 36  in  Philadelphia,  attending 
the  Medical  College  at  which  they  had  graduated.  The 
former  remained  until  late  the  next  summer.  Neither 
of  them  was  connected  with  any  church  at  home.  They 
knew  nothing  of  Universalism  when  they  came  hither 
— but  they  probably  carried  some  knowledge  of  it  to 
the  south  when  they  returned.  It  is  nevertheless 
doubtful  whether  their  impressions  were  permanent. 

''While  I  am  talking  with  you,"  said  Dr.  E,.,  ''every 
thing  is  clearly  against  the  doctrine  in  which  I  was  edu- 
cated— educated,  I  mean,  by  association  and  sympathy 
— and  every  thing  is  as  clearly  in  favor  of  your  views. 
But  the  old  links  bind  me  again,  and  I  cannot  shake 
them  off.  It  is  the  same  in  other  respects.  As  a  boy, 
I  was  interested  in  the  ghost-stories  of  a  favorite  family 
servant.  Reason  and  science  exploded  such  nonsense 
long  ago — yet  I  cannot  awake  in  the  night,  and  hear  a 
rat  running  across  the  floor,  or  gnawing  in  the  closet, 
without  feeling  the  hair  rise  on  my  head  with  almost 
instinctive  superstition." 

Very  similar  was  the  experience  of  Dr.  B.  All 
around  him,  from  his  childhood  upward,  the  Methodists 
and  Baptists  had  been  thundering  the  terrors  of  the 
law,  in  the  gross  forms  considered  necessary  for  the 
restraint  of  gross  men ;  and  the  child  passed  thi'ough 
boyhood  and  youth  to  manhood,  with  knowledge  of  no 


204  CAPITAL    PUNISHMENT. 

better  way.  He  was  a  stout  advocate  for  capital  pu- 
nishment— not  on  the  score  of  vindictiveness,  but  as  a 
check  to  the  lawless.  <'  It  is  in  the  practical  aspect,  I 
view  the  thing,"  said  he. 

But  he  saw  enough  of  it,  when  Porter,  a  mail-robber, 
was  executed  on  Cherry  Hill.  I  have  forgotten  the 
precise  date,  but  the  Doctor  came  back  an  opponent 
of  <  hanging  matches.' 

"I  am  somewhat  mortified,"  said  I,  "that  my  rea- 
soning did  not  convince  you." 

"AndZam  ashamed  that  it  did  not,"  said  he. 
"What  multitudes  of  people  were  on  the  ground  !  Old 
and  young  were  there — and  even  women  with  children 
in  their  arms,  to  see  the  show !  They  did  see  it,  and 
J"  saw  it — but  I  will  never  see  another." 

"  Don't  you  think  it  would  have  answered  a  better 
practical  purpose,  if  the  man  had  been  pulled  to  pieces 
by  wild  horses  hitched  to  his  limbs  ?  or  if  he  had  been 
burned  by  a  slow  fire  ?  or  if  a  legion  of  wild  de^dls  had 
been  deputed  to  torture  him?" 

"  0  you  are  always  seeing  frightful  analogies  of  hell, 
and  making  them  work  for  Universalism,"  said  he. 

"  Is  it  not  fair  to  do  so  ?  When  we  ask  what  good, 
as  affecting  the  sinner,  endless  punishment  would  do, 
we  are  told  that  hanging  is  not  designed  to  benefit  the 
criminal.  But  as  you  have  abandoned  the  hanging 
part,  you  have  lost  the  chosen  analogy." 

^  "  You  forget  that  I  advocated  hanging,  solely  on  the 
ground  of  its  practical  utility  in  restraining  the  masses 
— and  not  with  any  view  to  vengeance,"  he  replied. 

"  Granted — but  you  abandoned  that  supposed  prac- 
tical utility,  after  witnessing  the  scene  of  to-day.  You 
cannot  make  out  any  practical  utility  in  endless  punish- 
ment— can  you?" 


HANGING   PRIVATELY.  205 

"Yes,  by  preaching  it  to  the  multitude,"  said  he. 

"  Of  course  you  would  also  have  hanging  preached 
to  the  multitude  !  The  question  is,  would  you  have 
any  man  liungf 

"  Perhaps  it  would  do  good  if  he  were  hung  privately, 
and  then  tell  the  people  about  it  publicly,"  was  his 
ground  of  perliai^s. 

"  Perhaps  it  would  also  do  good  to  damn  a  man  pri- 
vately, and  then  preach  it  publicly !  The  good  would 
not  be  either  in  the  hanging  or  the  damning,  but  only 
in  the  preaching  /" 

"  That's  it,"  said  he,  with  his  right-hearty  laugh — 
but  he  promptly  turned  upon  me,  in  the  offensive. 
"  The  good  of  Universalism,  I  suppose,  is  also  not  in 
the  reality,  but  in  the  preaching  f  he  continued. 
^  "In  both — mainly  in  the  reality,  for  you  will  allow 
that  it  would  be  a  glorious  thing  to  meet  the  whole 
race,  ransomed  and  happy,  at  the  last.  The  good  of 
preaching  it,  is  to  make  men  virtuous  and  happy  noiv.'* 

"And  of  course  the  good  of  the  preaching  is  the 
same,  whether  the  doctrine  itself  be  true  or  false,  if 
men  only  believe  it?"  he  queried. 

"Certainly,"  I  replied,  "and  the  same  is  the  case 
with  every  prospective  blessing — also  with  every  pro- 
spective judgment.  But  the  difference  between  endless 
punishment  and  universal  salvation,  regarded  as  reali- 
ties, is  this :  The  former,  if  actually  inflicted,  would 
be  of  no  possible  service  to  any  being,  unless  it  should 
contribute  to  the  pleasure  of  the  ^  orthodox'  devil.  It 
would  at  the  same  time  be  a  perpetual  monument  of 
either  the  imbecility  or  malignity  of  God.  But  the 
.  latter,  if  wrought,  would  be  a  blessing  of  the  highest 
grade.     It  would  also  reflect  unutterable  honor  on  the 

magnanimity  and  generosity  of  the  Sujireme  Being." 

18 


206  A   GROVE   MEETma. 

"I  admit  all  that,"  he  answered,  "yet  I  have  said, 
«if  there  is  not  an  eternal  hell,  there  ought  to  be  one.' 
This  was  not  sober  judgment,  but  only  strong  feeling. 
I  have  often  said,  also,  that  such  or  such  a  grand 
scoundrel  ought  to  be  hung.  In  both  cases  vindictive- 
ness  was  expressed,  and  the  feeling  was  wrong." 

''And  now  you  maintain,"  said  I,  "that  there  should 
be  neither  damning  nor  hanging,  excepting  privately ! 
Pardon  me,  Doctor;  you  do  not  mean  even  that.'' 

In  June,  1836,  the  Pennsylvania  Convention  met  at 
Milestown,  seven  miles  north  of  Philadelphia.  The 
meetings  for  public  worship  were  held  in  a  beautiful 
grove  on  Sunday.  Eully  200  of  our  Philadelphia 
friends  were  present.  Partly  the  novelty  of  the  con- 
vocation, as  by  Universalists,  and  partly  an  awakening 
interest  of  inquiry  throughout  the  neighbom-hood,  added 
twice  as  many  to  the  gathering,  and  the  green-wood 
was  vocal  with  instruction  and  prayer  and  praise. 

How  impressively  Mr.  Fuller  prayed!  'With  the 
fallen  leaf  beneath  our  feet,  may  we  remember  our 
mortality;  with  the  green  leaf  above  our  heads,  may 
we  remember  the  renewal  of  life  in  the  realm  of  im- 
mortal glory.' 

Dr.  George  De  Benneville,  near  whose  residence  the 
meeting  was  held,  and  whose  sympathetic  friendship 
we  enjoyed,  was  the  son  of  Dr.  George  De  Benneville 
the  elder,  of  whom  some  account  is  given  in  another 
chapter.  The  afternoon  service  being  concluded,  seve- 
ral hundred  of  our  company  repaired  to  the  burial- 
ground  of  the  family,  and  singing  and  prayer  were 
joined  by  a  narrative  address  respecting  the  departed 
worthy.  'We  come  not  hither  to  worship  the  dead,' 
said  the  speaker,  '  but  to  vitalize  the  living,  by  recalling 


DOCTOR   DE   BENNEVILLE.  207 

the  virtues  of  one  who  by  faith  and  patience  inherited 
the  promises  of  God.' 

Such  mible  associations  are  certainly  of  value — not 
in  any  mystical  sense,  as  a  sacrament,  for  example — 
but  as  a  rational  linking  of  fact  and  thought.  He  who 
was  sleeping  in  that  quiet  place,  had  been  at  death's 
gate  in  his  youth,  in  the  presence  of  violent  men — but 
finally,  at  the  age  of  90,  and  in  the  presence  of  his 
kindred,  he  passed  serenely  through  the  portals  of  ever- 
lasting life. 

De  Benneville's  labors  as  a  Universalist  preacher 
left  no  sectarian  mark.  He  sought  to  establish  no 
distinct  organization,  and  on  that  account  did  less  visible 
good  than  he  might  otherwise  have  accomplished.  Per- 
haps he  did  more  in  reality.  Each  man  must  work  in 
his  own  way.  The  difficulty  is  that  some  men  work 
little  in  any  way  whatever.  Not  so  with  this  trustful 
believer.  Hither  and  thither  he  travelled,  preaching 
the  word  of  truth,  exemplifying  its  power  by  a  life  of 
active  holiness — and  among  his  posterity,  at  least,  we 
behold  its  fruits. 

Numerous  instances  might  be  cited,  of  De  Benne- 
ville's wholesome  influence.  They  would  be  merely 
samples.     Let  me  mention  the  following. 

A  great-grand-daughter  of  De  Bonneville  was  at 
boarding-school  in  Wilmington,  Delaware,  about  twenty- 
five  years  ago.  News  of  her  illness  called  her  parents 
thither  from  Beading,  Pennsylvania.  It  was  in  a  day 
of  slow  travelling,  compared  with  the  present ;  and 
when  they  arrived,  the  worthy  matron  of  the  school 
informed  them  that  their  daughter  had  been  removed 
to  the  dwelling  of  a  distinguished  Quaker,  who  was 
named.  He  had  come  for  her  in  his  carriage,  of  his 
own  accord. 


208  JOHN    FERRIS. 

The  parents  of  course  went  forthwith  to  the  desig- 
nated dwelling,  though  they  knew  not  the  proprietor. 
They  were  welcomed  heartily,  and  could  not  decline 
the  proffered  hospitalities. 

"We  sincerely  thank  you  for  your  great  kindness 
and  attention  to  our  child,"  said  the  father,  at  a  proper 
time;  ''and  we  are  curious  to  know  the  wherefore  of 
your  special  goodness." 

"I  learned  that  a  scholar  bearing  'De  Bonneville* 
as  her  middle  name,  was  ill  at  the  boarding  school — 
and  forthwith  I  besought  permission  to  bring  her  to 
my  own  house,"  said  the  venerable  Quaker.  ''I  was 
wild  and  giddy  in  my  youth,  and  was  led  to  see  the 
error  of  my  ways,  in  the  Market-House  of  Wilmington. 
A  companion  and  myself  went  there  to  make  ourselves 
merry  with  a  preacher — but  his  manner  of  speech  at- 
tracted our  attention  and  subdued  us.  Supposing  him 
needy,  we  passed  our  hats  quietly  around  for  a  collec- 
tion— but  he  declined  receiving  any  part  of  it.  '  I  have 
enough,  and  more  than  enough  for  all  my  wants,'  said  he. 
'  I  have  a  good  home,  and  plenty — but  feel  it  my  duty 
to  travel  and  preach  the  gospel  of  the  kingdom  freely.' 

"I  could  not  forget  the  sermon.  Its  influence  was 
deep  within  me.  Neither  have  I  forgotten  the  preacher. 
He  was  the  great-grandfather  of  thy  daughter." 

The  name  of  that  loving,  thoughtful  Quaker  was 
JoHX  Ferris.  He  was  an  aged  man  at  the  time  here 
referred  to,  and  long  since  joined  De  Bonneville  in  the 
realm  of  perpetual  youth.  Is  it  superstition  to  believe 
that  they  conversed  of  these  incidents  in  the  kingdom 
of  heaven? 


BLESSING   OF  ACTIVITY.  209 


CHAPTER  YI. 

Belief  season — Blossom  and  bloom — Niagara  Falls — Sermon  on  Table 
Rock — Lewiston  bee-house — The  '  near  wheel-horse' — Ohio  River 
— '  Very  low  bridge' — Getting  up  in  the  world  by  steam — Going 
down  by  gravity — Canonical  black-board — Methodist  and  Pres- 
byterian— Both  right  and  both  wrong — Presbyterian  Force-pump 
— Controversy — Amusing  Result —  '  He  that  believeth  not  shall 
be  damned ' — Change  after  death — A  consistent  Universalist 
— Voyage  by  Sloop — Visionaries — Faith  and  Sight  at  Southold — 
Religious  Tests  considered — An  inconsistent  Quaker — A  consist- 
ent Roman  Catholic — Judges  Grosh  and  Galbraith — A  Discussion 
in  Baltimore — My  room-mate — Clerical  gloom — Journey  of  Life 
— Scenes  in  Mt.  Auburn — Voyage  to  Long  Island — A  bachelor's 
*  Snakeology' — Geo.  Combe — Hymns  of  Zion — Contest  of  Reason 
and  Feeling  :  which  shall  triumph  ? — My  first  extemporaneous 
sermon — Can  these  dry  bones  live  ? — I  depart  from  Philadelphia. 

I  FIND  that  a  new  vitality  has  been  infused  into  both 
the  matter  and  manner  of  my  pulpit-work,  since  com- 
mencing these  pages.  Olden  scenes  come  back  to  me 
in  all  the  freshness  of  excitement,  and  thoughts  and 
illustrations,  long  overlooked  or  forgotten,  are  restored 
to  familiar  companionship.  May  I  not  therefore  pre- 
sume that  my  home-ministry,  in  earlier  years,  did  not 
suifer  by  missionary  labor  ?  Action  and  re-action 
have  not  always  the  relation  of  toil  and  weariness.  A 
tree  is  the  stouter  and  healthier  for  being  exercised  by 
the  winds,  and  gentle  strain  on  its  roots  only  starts 
out  additional  fibres  to  take  deeper  and  wider  hold  of 
the  soil.     What  a  blessed  thing  is  activity  ! 

Blessed,  especially,  is  activity  in  the  open  air,  away 
from  the  necessity  of  constant  study ;  and  my  memo- 
randa testify  to  frequent  relief-seasons  of  the  sort  in 

18* 


210  GARDEN    OF   EDEN. 

the  spring  of  1837.  The  first  Sunday  in  May  I  spent 
in  Pottsville,  the  second  in  Hinkletown,  Lancaster 
county — the  intermediate  days  on  the  intermediate 
route,  including  Reading — nine  sermons  being  the 
preaching  part  of  the  visitation. 

It  was  in  a  day  of  travel  by  stage-coaches — a  means 
of  conveyance  which,  with  all  its  tedium  as  now  re- 
garded, had  decided  advantages  over  the  modern  way 
of  getting  through  the  world.  Whirled  through  a  deep 
cut  here,  over  a  ravine  there,  yonder  through  a  tunnel, 
and  everywhere  hurried  along  as  if  the  terminus  was 
everything  and  the  journey  of  little  or  nothing  worth, 
— this  modern  method  of  travelling  is  too  much  like 
the  notion  that  this  world  is  « a  vale  of  tears,'  endura- 
ble only  by  reason  of  the  world  to  which  we  are  travel- 
ing. It  is  well  enough  to  hurry  across  a  desert,  by 
steam  or  wings,  but  there  are  too  many  beautiful  val- 
leys, and  too  much  sublime  hill-country,  in  both  Penn- 
sylvania and  Life,  to  despise  the  journey  by  hurrying. 

The  most  beautiful  sight  in  inanimate  nature,  is  a 
cluster  of  fruit-trees  in  full  blossom  ;  the  next,  a  field 
of  red-top  clover  in  bloom.  Both  of  these  were  so  often 
seen  in  that  journey  of  mine,  as  almost  to  induce  the 
fancy  of  passing  through  Eden.  I  question  whether 
our  first  parents  ever  saw  the  equal  of  Berks  and  Lan- 
caster, as  here  referred  to.  Man  was  created  to  sub- 
due the  wild  earth.  Gen.  i.  28,  and  the  Garden  appears 
to  have  been  rather  the  symbol  of  a  state  of  child-in- 
nocence, than  an  outward  reality.  Gen.  ii.  15.  The 
Lord  walked  among  the  trees,  and  talked  to  our  first 
parents  in  the  cool  of  the  day.  Gen.  iii.  8.  Surely  this 
could  not  have  been  literally  the  fact,  with  that  God 
who  is  a  Spirit,  whom  no  man  hath  seen  at  any  time, 
nor  can  see. 


LIVING   SUN-BEAM.  211 

Be  this  as  it  may,  the  valleys  of  the  Scliiiylkill  (])e- 
low  the  Blue  Ridge,)  Maiden  Creek,  Leacock,  Pequea, 
Conestoga, — what  a  succession  there  was,  of  fruit-trees 
in  blossom,  red-top  clover  in  bloom,  grain  in  healthy 
verdure,  forests  in  full  leaf!  And  what  happy  thrift 
with  the  industrious  dwellers  in  all  that  favored  land  ! 

There  was  one  more  beautiful  thing  than  any  I  have 
yet  specified — there  were  many  things  of  the  same 
sort  undoubtedly — but  there  was  one  thing  which  at- 
tracted me  more  than  all  else.  It  was  a  child  of  four 
years — the  daughter  of  a  friend  in  Beamstown.  I 
should  not  allude  to  her  in  these  pages,  were  it  not  for 
my  special  remembrance  of  her  child-attraction.  Per- 
haps it  was  because  of  the  blossoms  and  the  clover  and 
their  frgrance  in  my  heart,  that  she  so  clung  to  me, 
and  I  to  her  J  because  of  the  sweeter  fragrance  of  her 
loving  trust.  All  study  of  sermons,  all  controversy 
of  doctrine,  all  warring  with  the  league  of  darkness  in 
a  great  city,  all  anxiety,  was  out  of  both  history  and 
prophecy  with  me ;  and  8he  had  not  yet  dreamed  of 
clouds  or  shadows.  She  lived  in  the  sun-shine,  and 
was  herself  a  sun-beam. 

In  the  close  of  May,  I  attended  the  New- York  State 
Convention  for  the  first  time.  The  session  was  held 
in  Albany.  This  visit  was  appointed  for  recreation, 
and  preaching  was  avoided.  A  few  times  only  did  I 
address  an  audience — at  the  Convention,  and  in  Utica, 
Victor,  and  Lewiston.  There  was  ^ne  brief  sermon, 
however,  which  must  be  mentioned  because  of  its  asso- 
ciations. The  congregation  consisted  of  Bev.  Bussell 
Tomlinson  and  Bev.  K.  Townsend — Table  Bock  was  both 
Pulpit  and  Pew — and  my  text,  <■  There  was  a  Bainbow 
round  about  the  throne,'  Bev.  iv.  3.     The  solemn  hymn 


212  RAINBOW   SERMON. 

of  Niagara  arose  from  the  gulf,  which  was  spanned  by 
the  prismatic  arch.  It  was  a  hymn  of  the  majesty  and 
power  of  God. 

The  sermon  was  of  small  attraction  in  such  a  pre- 
sence, yet  it  represented  the  seven  attributes  of  the  Su- 
preme Being,  as  symbolized  by  the  bow.  They  are 
but  refractions  of  that  Infinite  Love  of  which  Light  is 
the  fittest  emblem.  '  Round  about  the  throne'  the  dis- 
tinct yet  blending  hues  of  the  divine  perfections  ap- 
pear, but  when  faith  shall  be  resolved  into  sight,  there 
shall  be  visions  only  of  the  Spiritual  Sun. 

What  are  the  colors  of  the  bow  but  so  many  expres- 
sions of  the  properties  of  Light  ?  What  are  the  di- 
vine attributes  but  so  many  manifestations  of  that  God 
who  is  revealed  as  the  Essential  Love  ?  Wisdom, 
Knowledge,  Goodness,  Truth,  Justice,  Mercy,  Power — 
what  are  these  but  names,  adopted  and  adapted  to  ex- 
press our  subdivided  comprehension  of  the  Deity  ? 

We  look  upon  rewards  or  punishments  in  the  admi- 
nistration of  His  government,  and  we  say,  '  Behold  the 
Justice  of  God,  rendering  unto  every  man  according  to 
his  works.'  We  see  the  quickening  of  a  soul,  long  de- 
graded and  dead  in  sins,  and  we  say,  '  Behold  the 
Mercy  of  God,  pardoning  and  renewing  the  lost.'  Yet 
that  Justice  and  this  Mercy — (alike  exercised  in  Wis- 
dom sanctified  by  Goodness  and  Truth,  with  Know- 
ledge of  the  result,  so  that  Power  cannot  fail  of  the 
object) — are  but  expressions  of  the  same  Divine  Love, 
because  they  are  alike  the  operations  of  the  One  God. 

In  our  limited  range  of  observation  we  behold  only 
parts  of  his  ways.  We  are  incompetent  to  grasp  all 
objects,  means  and  results  in  a  single  view,  and  hence 
we  speak  of  those  operations  separately,  assigning  that 
to  Justice  and  this  to  Mercy. 


THE    BEE-HOUSE.  213 

But  the  Gospel  unveils  the  inner  life  of  God  over  all 
blessed  for  ever ;  and  while  his  attributes  appear  to  us 
noiv  as  a  '  rainbow  round  about  the  throne,'  Christian- 
ity reveals  the  sublime  era  when  God  shall  be  in  all. 
'  Of  Him,  and  through  Him,  and  to  Him,  are  all  things  ; 
to  whom  be  glory  forever.     Amen.' 

— And  Niagara,  pouring  its  everlasting  floods  into 
the  abyss,  said  Amen.  Here,  its  floods  were  pouring 
in  massive  grandeur — there,  in  dashing  spray  and  w^hirl- 
ing  foam — yonder,  in  rushing,  leaping  sheet ;  and  from 
every  point,  and  from  out  <■  the  cave  of  the  w^inds,'  and 
from  the  prismatic  arch  spanning  the  depths,  and  from 
the  souls  on  Table  Rock,  went  up  the  responsive  Amen. 

At  Lewiston,  a  few  miles  below  the  Falls,  I  had  pre- 
viously spent  a  few  days,  including  Sunday.  To  the 
friend  who  was  'mine  host,'  I  was  indebted  for  two 
things, — hospitality,  and  a  hit  at  my  profession.  Very 
gladly  would  the  former  be  reciprocated :  the  latter 
was  of  the  sort  that  terminate  in  an  acute  angle.  We 
were  examining  his  bee-house.  Removal  of  the  slides 
revealed  the  myi'iad  busy-folks  at  their  honey-work — 
and  on  the  ground  outside,  were  many  dead  bees. 

''What  are  these?"  said  I — for  I  had  small  know- 
ledge in  the  apiary  line. 

"0,"  said  he,  "those  at  work  are  the  people;  these 
are  the  clergy  V 

He  did  not  mean  it — the  wag, — and  if  he  had  been 
speaking  to  a  clergyman  whom  he  considered  a  drone, 
his  goodness  of  heart  would  have  restrained  the  witti- 
cism. Undoubtedly  there  are  idlers  in  every  walk  of 
life — but  it  may  safely  be  questioned  whether  the  mi- 
nistry has  a  larger  proportion  than  may  be  found  in 
any  other  calling,  of  profession  or  hand-craft.     It  is 


214  MINISTERIAL   LIFE. 

certain  that  so  great  self-sacrifice  is  not  expected  of 
any  other  class  of  men  as  of  the  clergy — there  being 
compensation  in  the  social  position  assigned  them  by 
common  consent,  by  virtue  of  their  vocation.  But  that 
they  are  drones,  exceptions  exclusive,  can  scarcely  be 
affirmed  with  truth.  The  profession,  if  conscientiously 
attended  to,  unquestionably  demands  the  utmost  in- 
dustry. 

My  choice  of  it  in  early  manhood  had  no  such  con- 
nection or  prospect  as  was  present  in  my  boyhood- 
thoughts.  On  one  occasion,  several  companions  and 
myself  were  arranging  our  fishing-tackle  for  Saturday 
afternoon's  use;  and  my  father,  who  was  sitting  on  the 
porch,  queried  with  us  as  to  what  we  purposed  to  be 
when  we  became  men.  One  boy  answered  that  he  in- 
tended to  be  a  carpenter,  another  a  merchant,  another 
a  lawyer,  &c.  There  was  not  an  embryo-preacher  in 
the  company. 

"And  what  does  thee  intend  to  be?"  was  the  question 
presently  addressed  to  myself. 

"I  do  not  care  what,"  was  the  answer,  "provided 
there  is  not  much  work  to  do." 

It  was  the  out-spoken  feeling  of  a  lad  who  was  fond 
of  play.  He  did  not  dream  of  the  head-work,  and 
speech-work,  and  heart-anxiety  of  a  gospel  minister, 
sincerely  devoted  to  his  calling.  Temperament  of 
course  has  much  to  do  with  the  prosecution  of  every 
interest — but  viewed  in  any  aspect,  let  none  make 
choice  of  the  ministry  with  the  expectation  of  pecu- 
liar ease.  Persons  who  cherish  such  expectation  may 
find  their  prototypes  near  the  Lewiston  bee-house,  and 
they  deserve  the  same  fate. 

There  was  'not  much  work  to  do'  in  the  voyage  from 
Buffalo  to  Cleveland,  for    the    storm-genius  of  Lake 


A   RAPID   MOVEMENT.  215 

Erie  was  asleep,  there  not  being  evidence  that  he  even 
breathed  beneath  the  waters.  But  there  was  certainly 
some  work  to  do  for  horses  and  passengers  in  traveling 
from  Cleveland  throusrh  the  Western  Reserve.  In 
some  places  the  new  road  passed  through  forests  which 
excluded  the  sun's  warmth,  and  the  soaked  earth  and 
the  hard  roots  of  trees  made  chuck-holes  of  break- 
bone  memory.  It  was  doubtful  whether  the  horses 
had  the  worst  of  it. 

Rest  was  gained  by  brief  visitation  among  kindred 
in  Salem,  and  the  road  was  better,  because  steeper 
and  harder,  beyond  New  Lisbon.  But  what  a  night- 
ride  we  had  of  it  on  the  southern  slope  of  the  hill  as 
you  approach  \yellsville  on  the  Ohio !  The  '  near 
wheel  horse'  was  of  the  go-ahead  sort,  and  had  never 
been  instructed  in  the  art  or  duty  of  holding-back, 
even  in  an  emergency — a  sort  of  'reformer'  who  de- 
spises both  the  past  and  the  present,  and  is  determined 
to  rush  into  the  future,  though  the  road  be  decidedly 
down-hill !  The  lack  of  analogy  is  in  the  fact,  that 
reformers  generally  have  up-hill  work  of  it. 

That  'near  wheel  horse'  would  not  hold  back,  and 
the  'off  wheel  horse'  could  not  without  running  the 
coach  and  its  contents  into  the  gulf  on  the  right.  It 
was  a  frightful  place — the  more  frightful  to  us  because 
the  full-moon  looked  down  into  it  so  coldly  and  calmly. 
Jehu  had  a  personal  interest  at  stake,  and  we  under- 
stood his  verdict  when  the  wheels  followed  the  nimble 
heels  of  the  team,  0  how  rapidly !  It  was  judiciously 
attempted,  and  we  felt  the  more  cordially  toward  him 
because  it  was  done  without  wreck. 

The  full-moon  was  of  no  account  on  the  bank  of  the 
Ohio.  The  river  was  in  the  channel  without  doubt, 
but  a  dense  fog  shrouded  it,  and  not  a  ripple  waa 


216  CANAL  PACKET. 

heard.  Even  the  daj-break  on  the  hills  was  not  dawn 
in  the  valley. 

It  was  Sunday  morning.  Fortunately  for  the  tra- 
veler, he  had  a  means  of  transit  which  had  often 
served  him  a  useful  purpose,  for  wheels  were  not  to  be 
had  for  love  or  money,  and  paddles  would  not  be  along 
till  afternoon.  So  the  traveler  used  his  pedals  for  six 
miles  up  the  river — spent  most  of  the  day  with  the 
family  of  a  near  relative — and  was  landed  in  Pittsburg, 
by  steam,  about  10  o'clock  in  the  evening. 

What  an  enchanting  journey  eastward,  by  canal- 
packet,  began  on  the  Tuesday  following  !  Tracing  the 
Alleghany  River  for  many  miles,  we  struck  and  fol- 
lowed the  Kiskiminetas ;  and  at  the  forks  of  the  Loyal- 
hanna  and  Conemaugh,  we  took  the  latter,  and  aban- 
doned it  only  at  the  end  of  more  than  a  hundred  miles 
from  Pittsburg. 

At  the  beginning,  would  be  more  proper  to  say — for 
we  had  been  ascending  the  Alleghany  range  by  lockage 
and  dams.  Excepting  these  incidentals  of  canals,  the 
journey  was  most  delightful,  both  in  visible  fact  and  in 
allegory — especially  as  we  neared  the  beginning  afore- 
said. Sometimes  we  were  skirting  a  sharp  hill  of  great 
elevation — shortly  across  an  interval  we  passed — and 
anon  we  could  see  no  passage  ahead  for  our  winding 
course  among  the  hills.  Nevertheless  we  were  <  getting 
up  in  the  world.' 

There  was  the  additional  thought  that  we  were  tra- 
veling in  fresh  water.  Provokingly  enough,  however, 
the  fish  in  the  adjacent  rapid  current  were  more  re- 
spectable than  the  idle  herd  who  went  by  canal.  Thei/ 
used  their  own  locomotives,  in  water  that  was  alive 
because  in  motion.  We  on  the  contrary  used  no  power 
of  our  own,  and  had  little  else  to  do,  as  we  sat  on  deck 


A   PRACTICAL   JOKE.  217 

in  the  pleasant  month  of  June,  than  to  dodge  the 
bridges.  Each  traveler  had  thoughts^  I  suppose,  but 
if  they  were  worth  having,  each  kept  the  best  of  them 
to  himself,  for  conversation  was  in  little  else  than 
chit-chat. 

There  was  some  merriment  occasionally.  A  man  of 
40  or  more  was  the  cause  of  some  of  it.  He  was  very 
short  and  very  fat,  the  latitude  being  nearly  equal  to 
the  longitude  of  his  person.  He  was  clearly  of  opinion 
that  if  he  came  in  contact  with  a  bridge,  the  bridge 
would  have  the  best  of  it,  and  exceeding  caution  pointed 
his  case  for  a  joke.  Timidity  increased  with  the  talk, 
gotten  up  extempore  for  the  purpose,  about  a  very  low 
bridge  a  few  miles  farther  on — and  when  the  helmsman 
cried  out,  'Low  bridge — very  low  bridge !'  the  boat  was 
close  to  the  cause  of  admonition.  The  Slim  fell  flat 
on  deck  promptly,  vehemently  warning  the  Fat  that 
he  could  not  pass  under  I  What  a  waddling  there  was 
for  the  stairs !  He  barely  escaped  with  some  help,  his 
hat  being  swept  oflf  in  the  exodus  from  a  worse  fate — 
and  as  his  head  was  not  in  it,  a  laugh  was  allowable. 
I  had  no  part  in  the  practical  joke,  and  was  the  better 
entitled  to  a  share  in  the  ensuins;  amusement. 

Meanwhile  we  were  rising  in  the  world  by  lockage, 
and  at  Johnstown  began  to  rise  more  rapidly  by  rail- 
road. Five  inclined  planes  brought  us  to  the  crown 
of  the  mountain,  where  the  pure  air,  and  crystal  water, 
and  the  prospect,  awakened  an  elevation  of  feeling 
akin  to  the  elevation  in  fact.  We  were  not  even 
dispirited  by  the  counterpart  of  fact,  that  we  should 
soon  be  going  down  in  the  world  as  rapidly  as  we  had 
gone  up.  As  usual  in  life,  up-hill  was  by  steam — 
down-hill  by  gravity.  Tracing  the  Juniata  from  a 
rill  to  a  small  river,  we  again  took  canal-packet  at 

19 


218  CANONICAL  BLACK-BOARD. 

Hollidaysburg.  Down,  rapidly  down  we  went  by  lock- 
age— and  very  soon  all  interest  in  locomotion  was  lost 
with  me,  in  a  conversation  going  on  in  the  cabin. 

It  was  between  a  Methodist  brother  of  middle-age, 
an  intelligent  forcibly-spoken  man — and  a  Presbyterian 
clergyman  who  had  come  aboard  at  some  point  below 
Hollidaysburg.  The  conversation  was  on  religion,  and 
I  did  not  consider  it  improper  to  listen. 

Very  amusing  it  was  to  observe  how  they  entangled 
each  other  in  their  talk.  They  agreed  in  a  cardinal 
point,  and  on  the  connexions  of  that  the  conversation 
tm^ned — not  rested,  for  there  was  no  rest  about  it — it 
turned  on  that  point,  as  a  black-board  would,  if  sus- 
pended on  a  swivel.  The  board  was  jet  black  —  that 
is  to  say,  it  had  a  gloss  called  justice — and  the  parties 
agreed  that  it  was  exactly  what  it  should  be.  In  other 
words,  they  perfectly  agreed  that  endless  woe  was 
abundantly  merited  by  the  w^hole  world  of  sinners. 

The  question  was,  By  what  process  shall  any  of  the 
race  attain  deliverance  from  the  frightful  doom  ?  And 
each  of  the  parties  made  his  chalk-mark  distinctly  on 
his  own  side  of  the  black-board,  and  turned  it  toward 
the  other  for  review. 

"All  for  whom  Christ  died  will  be  saved,"  was  the 
inscription  of  the  Calvinist — and  the  sentiment  stood 
out  prominently  by  reason  of  the  black  back-ground. 

"  Christ  died  for  all,"  was  the  inscription  of  the  Ar- 
minian — and  the  sentiment  stood  out  more  prominently 
thaii  the  other. 

At  it  the  parties  went,  with  the  earnestness  of  sin- 
cerity—  and  it  amused  me  to  observe  how  each  en- 
tangled the  other.  They  ceased  only  when  the  word 
was  passed  to  make  way  for  the  steward,  in  the  prepa- 
ration of  berths  for  the  night. 


BOTH    EIGHT — BOTH    WRONG.  219 

Returning  from  the  deck  in  due  season,  an  upper 
berth  fell  to  the  lot  of  the  Methodist,  and  a  lower  one, 
in  the  same  range  of  three,  to  the  Presbyterian.  3Iine 
was  the  middle  one  in  the  range  adjoining.  As  we  were 
taking  oflf  our  coats,  (mine  being  brown,  and  therefore 
exciting  no  suspicion  of  a  clerical  wearer,)  I  ought  to 
have  had  the  middle  berth  between  you  two  gentlemen, 
said  I. 

"  Why  so  ?"  said  both  of  them  at  once. 

Because  I  listened  to  your  conversation  this  evening, 
and  am  satisfied  that  you  are  both  right  and  both  wrong. 

"  In  what  respects  ?" 

You,  sir,  are  right  in  maintaining  that  all  for  whom 
Cln-ist  died,  will  be  saved;  and  you  are  right  in  main- 
taining that  Chi'ist  died  for  all. 

"  0  you  are  a  Universalist !"  said  the  Presbyterian. 
"I  must  talk  with  you." 

Very  well,  sir.  Let  it  be  to-morrow — it  is  too  late 
notu.  Meanwhile,  you  will  both  ])ray  that  I  may  be 
right,  even  in  the  particulars  in  which  you  believe  me 
to  be  wrong. 

—  The  morrow  came,  and  the  Presbyterian  could 
hardly  wait  till  after  breakfast,  so  anxious  was  he  to 
overwhelm  the  man  in  the  brown  clothes. 

"And  so  you  are  a  Universalist,"  said  he. 

I  have  not  told  you  so. 

"  But  your  sentiments,  as  expressed  last  night,  amount 
to  neither  more  nor  less  than  Universalism,"  he  added. 

Very  well.  If  those  sentiments  make  me  a  Univer- 
salist, I  suppose  I  am  a  Universalist.  In  order  to  con- 
vert me,  you  have  only  to  answer  the  arguments  of 
your  Methodist  brother.  I  will  endeavor  to  defend 
them — for  universality,  it  appears  to  me,  is  stamped 
upon  the  Gospel  from  beginning  to  ending. 


220  CONVERSATION    OF    INQUIRY. 

He  declined  meeting  that  brancli  of  the  question, 
preferring  to  prove  that  the  black-board  was  canonical 
— that  is,  he  assumed  the  affirmative  of  endless  punish- 
ment. The  passengers  crowded  around  us,  all  being 
seated  on  trunks,  with  an  eye  to  dodging  the  bridges, 
and  nothing  else  —  excepting  the  clergyman,  who,  I 
thought,  was  disposed  to  dodge  the  argument.  For 
example :  He  quoted  a  score  or  so  of  passages  in 
which  the  terms  for  ever,  everlasting,  and  the  like,  are 
applied  to  punishment — and  then  looked  upon  me,  and 
around  upon  the  passengers  with  an  air  of  triumph. 

Pardon  me,  sir,  said  I,  with  all  the  inquiring  meek- 
ness I  could  command  into  my  manner — but  I  have 
heard  Universalists  say  that  the  same  terms  precisely 
are  applied  to  many  temporal  and  temporary  things, 
as,  for  example,  the  covenant  of  the  Law,  Jonah  in 
hell  for  ever,  and  so  on.  If  this  be  so,  the  passages 
you  quoted  cannot  in  themselves  be  received  as  proofs 
of  endless  punishment.  Have  I  been  rightly  informed 
on  that  matter  ? 

''  That  is  only  a  quibble,  sir — only  a  quibble.  You 
must  not  'suffer  the  Universalists  to  deceive  you.  1 
know,  and  they  know,  that  '  everlasting  punishment' 
and  <•  eternal  life'  are  used  in  the  same  verse — and  if 
the  punishment  be  not  endless,  the  life  is  not  endless." 

That,  sir,  appears  clear  enough  —  but  the  Univer- 
salists say  that  « eternal  life'  may  be  enjoyed  in  this 
world ;  and  they  insist  that  the  parable  of  the  sheep 
and  goats  does  not  belong  to  the  future  gtate.  They 
quote  Christ's  words,  '  When  the  Son  of  Man  shall 
COME  in  his  glory.'  He  was  to  come  to  this  world  to 
sit  in  judgment — but  you  say  that  men  must  GO  into  a 
future  world  to  be  judged.  How  is  this  ?  If  the  Uni- 
versalists are  "VNTong,  you  can  point  out  the  error. 


PRESBYTERIAN    FORCE-PUMP.  221 

"  It  is  only  a  quibble,  sir" — and  in  tliis  indefinite 
manner  the  conversation  continued  a  considerable  time. 
Then  began  such  a  tirade  against  Universalism,  by  the 
common-places  of  the  day,  as  I  have  seldom  heard. 
He  rose  to  his  feet  to  utter  it,  and  /  arose  to  hear  it — 
so  also  did  the  passengers.  "  It  is  a  doctrine  ruinous 
to  the  souls  of  men,"  said  he,  with  great  emphasis. 
"  The  professors  of  it  are  Infidels.  It  is  the  doctrine 
of  the  Devil,  and  the  Serpent  was  the  first  preacher  of 
it,"  &c.  &c. 

My  blood,  I  confess,  was  pumped  up  rather  forcibly 
by  this  long  lever  and  short  fulcrum,  and  my  tone  was 
changed.  It  was  perhaps  wrong  to  worry  a  zealot  in 
the  manner  specified,  but  it  was  done  in  good  humor 
and  could  not  warrant  his  exhibition  of  vii^ulence.  Any 
seeming  indelicacy  of  personal  allusion  that  followed, 
must  find  its  apology  in  the  circumstances. 

Gentlemen — said  I,  addressing  the  passengers — you 
will  bear  witness  that  I  have  conducted  myself  com-te- 
ously  in  this  conversation.  I  have  kept  my  temper 
perfectly,  and  have  used  no  hard  words.  Yet  you  have 
observed  the  quibbling,  and  have  now  heard  the  stormy 
abuse  of  this  clergyman  !  It  is  useless,  sir,  and  worse 
than  useless,  to  continue  our  interview,  unless  in  such 
form  as  will  guarantee  adherence  to  the  question  and 
decency  of  speech.  Judge  Baldwin  is  in  the  cabin. 
Let  us  appoint  Jiim  Moderator,  and  go  into  this  matter 
thoroughly. 

The  passengers  said,  "Yes,  let  us  adjourn  to  the 
cabin" — but  my  clerical  friend  only  looked  at  me  with 
a  sneer  of  contempt. 

Pardon  me,  sir,  (I  continued,)  for  afiecting  the  in- 
quirer under  cover,  and  be  sparing  of  yom'  sneering 

contempt.     I  am  myself  a  clergyman,  and  have  had 

19* 


222  FAITH   AND   UNBELIEF.  , 

discussion  witli  your  masters.  I  am  pastor  of  tlie 
First  Universalist  Church  in  Philadelphia.  Possibly 
you  have  seen  my  name  linked  with  that  of  the  late 
editor  of  The  Philadelphian,  and 

But  the  reverend  gentleman  wheeled  short  round, 
passed  hastily  to  the  cabin,  and  was  not  seen  on  deck 
again  until  the  packet  reached  Mifflin,  and  there  he 
left  us. 

The  passengers  were  amused  if  not  edified  by  the 
incident,  and  were  glad  to  hear  the  Methodist  enter 
into  conversation  with  the  now-acknowledged  Univer- 
salist preacher.  Really  it  was  a  very  pleasant  inter- 
view— not  controversial,  strictly,  but  expository.  Two 
of  the  subjects  are  distinctly  in  my  remembrance.  They 
were  treated  substantially  as  follows  : 

''Christ  declared  very  plainly,"  said  my  Methodist 
friend,  "that  'he  that  believeth  not  shall  be  damned.' 
I  suppose  Universalists  have  a  way  of  explaining  that 
passage  to  their  own  satisfaction,  and  I  should  be  glad 
to  hear  how  you  do  it." 

We  do  it  by  considering  the  whole  subject  in  its  con- 
nection. During  Christ's  personal  ministry,  the  Gospel 
was  preached  exclusively  to  the  Jewish  people,  though 
its  promises  and  precepts  were  clearly  set  forth  as 
being  universal.  After  his  resurrection,  he  upbraided 
the  eleven  Apostles  with  their  unbelief  and  hardness 
of  heart,  and  addressed  them  thus : 

"Go  ye  into  all  the  world,  and  preach  the  Gospel  to  every 
creature.  He  that  believeth  and  is  baptized  shall  be  saved;  but 
he  that  believeth  not  shall  be  damned.  And  these  signs  shall 
follow  them  that  believe:  In  my  name  shall  they  cast  out  devils; 
they  shall  speak  with  new  tongues;  they  shall  take  up  serpents  ; 
and  if  they  drink  any  deadly  thing,  it  shall  not  hurt  them  ;  they 

shall  lay  hands  on  the  sick,  and  they  shall  recover And  they 

went  forth  and  preached  everywhere,  the  Lord  working  with 
them,  and  confirming  the  word  with  signs  following,"  Mark  xvi. 


SALVATION   BY   FAITH.  223 

Observe,  sir,  tlie  signs  of  believers.  Can  you  do  any 
of  these  things? 

"I  make  no  such  pretensions,"  was  his  reply. 

Then  of  course  you  are  not  a  believer,  in  the  ori- 
ginal sense  of  the  text,  and  must  not  object  to  being 
numbered  with  the  damned ! 

*'I  never  thought  of  that,"  said  he. 

Very  probably;  and  you  also  never  thought  of  the 
fact  that  the  « orthodox'  theory  excludes  the  possibility 
of  salvation  for  infants,  idiots,  and  millions  of  the 
heathen.  Not  one  of  these  is  or  can  be  a  believer  in 
the  Gospel;  and  the  portals  of  endless  blessedness 
must  be  closed  against  them  all ! 

"It  would  really  seem  so,  unless  there  be  some  other 
way  of  explaining  the  passage,"  replied  my  friend. 

The  Gospel  of  Christ,  I  continued,  is  certainly  'the 
power  of  God  unto  salvation  to  every  one  that  believ- 
eth,'  Romans  i.  16,  and  to  such  only  as  do  believe; 
whence  follows  that  such  only  as  have  had  the  Gospel 
preached  to  them,  can  have  any  interest  in  the  salva- 
tion of  faith,  or  can  be  under  the  condemnation  of  un- 
belief. 

"How  then  do  Universalists  explain  the  matter?" 

Plainly,  by  making  a  distinction  between  the  truth 
as  a  reality  and  faith  as  the  medium  of  present  enjoy- 
ment. Astronomy  is  true  whether  men  are  acquainted 
with  it  or  not — and  so  is  the  Gospel.  But  only  such 
as  are  acquainted  with  Astronomy  can  enjoy  the  plea- 
sure of  such  acquaintance ;  and  only  such  as  hear  and 
believe  the  Gospel  can  experience  the  blessedness  of 
faith.  <  He  that  believeth  not,  is  condemned  already. 
.  .  .  And  this  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  love  darkness  rather  than 
light,  because  their  deeds  are  evil,'  John  iii.  18-19. 


224  CHANGE   AFTER   DEATH. 

"It  would  appear,  therefore,"  rejoined  the  Methodist 
brother,  "that  the  text  in  Mark  has  no  application  ex- 
cepting where  the  light  of  Chi'istianity  has  shined." 

Certainly;  and  it  would  also  seem  that  its  original 
application  was  restricted  to  the  age  of  miraculous 
signs.  Nevertheless,  you  may  extend  the  application 
to  all  ages  of  the  world,  if  you  please,  without  touching 
the  argument  of  the  Universalist.  I  concede  and  con- 
tend, moreover,  that  no  soul  can  ever  be  saved,  either 
here  or  hereafter,  without  coming  to  the  knowledge  of 
the  truth. 

"Indeed!  And  how  do  you  suppose  that  souls,  de- 
parting from  this  life  under  the  condemnation  of  un- 
belief, will  ever  be  saved?" 

Simply  by  coming  or  being  brought  to  the  knowledge 
of  'the  truth  as  it  is  in  Jesus.'  In  return,  let  me  ask 
you  how  any  of  the  countless  myriads  of  the  heathen, 
so  living  and  so  dying,  will  be  saved?  You  dare  not 
contend  that  they  wull  all  be  damned;  and  if  you  ad- 
mit that  any  of  them  will  be  saved,  on  Gospel  princi- 
ples, you  open  a  door  for  the  salvation  of  all  mankind. 

"You  appear  to  hold  to  a  change  after  death — yet 
the  Bible  says,  <As  the  tree  falls,  so  it  lies.'  How  do 
you  get  along  with  that?" 

Easily  enough.  There  is  no  such  passage  in  the 
Bible.  The  nearest  like  it  is  in  Eccl.  xi.  1-3,  and  any 
one  can  see  that  the  language  is  a  direction  and  en- 
couragement to  charity.  'Cast  thy  bread  upon  the 
waters,  for  thou  shalt  find  it  after  many  days.  Give 
a  portion  to  seven,  and  also  to  eight,  for  thou  knowest 
not  what  evil  shall  be  upon  the  earth.  If  the  clouda 
be  full  of  rain,  they  empty  themselves  upon  the  earth ; 
and  if  the  tree  fall  toward  the  south  or  toward  the 
north,  in  the  place  where  the  tree  falleth,  there  it  shall 


A   CONSISTENT    UNIVERSALIST.  225 

be.'  Yet  a  Pagan  'orthodoxy,'  seeking  to  disprove 
any  change  after  death,  applies  a  charity-instruction 
to  the  future  condition  of  the  soul,  and  even  then  can- 
not make  out  its  case,  excepting  by  gross  perversion 
of  the  language. 

The  fact  is,  all  just  interpretation  of  the  Scriptures 
coincides  with  enlightened  philosophy,  in  teaching 
such  a  change  after  death,  in  behalf  of  every  soul,  as 
consists  with  the  doctrine  of  endless  progression  in 
the  knowledge  and  enjoyment  of  the  truth. 

—  My  Methodist  friend  was  an  intelligent  farmer. 
He  was  on  his  return  from  Illinois,  whither  he  had 
gone  from  Lancaster  county  to  view  '  the  new  country.' 
He  had  purchased  a  tract  of  land  in  Adams  county, 
not  far  distant  from  Quincy,  and  would  shortly  remove 
to  the  Western  Eden.  We  parted  at  Harrisburg  with 
mutual  respect  and  good  wishes. 

Some  years  afterwards,  a  man  of  the  same  name, 
residing  in  the  same  county  in  Illinois,  was  mentioned 
to  me  as  an  avowed,  consistent  Universalist. 

A  consistent  Universalist !  Ah  me,  I  fear  to  pro- 
nounce such  eulogium  on  any  man,  without  reservation. 
Sm-ely  my  Presbyterian  friend  did  not  understand  the 
obligations  which  accompany  the  revelation  of  God's 
infinite  Love,  or  he  would  not  have  indulged  in  such  a 
tirade  against  the  morality  of  Universalism. 

—  Holy  Father !  if  thy  divine  truth,  in  its  sublime 
efficiency,  be  exemplified  in  any  one  of  thy  vast  family, 
I  beseech  thee  to  inform  me  where  he  resides;  and 
though  his  abode  be  in  the  frozen  climes  of  the  north, 
or  in  the  burning  temperatm^e  of  the  torrid  zone,  I  will 
take  the  pilgrim's  staff  in  hand,  and  journey  to  his 
habitation,  that  I  may  behold  thy  image  displayed  in 
the  tabernacle  of  flesh! 


226  A    VISION    OP   OLD. 

*  *  In  the  visions  of  the  night,  when  deep  sleep 
falleth  on  men,  the  angel  of  the  Lord  appeared  unto 
me;  and  when  the  voice  said,  < Evangelist,  arise!'  I 
arose  and  stood  upon  my  feet.  And  when  I  was 
bidden  to  follow  the  heavenly  messenger,  I  silently 
obeyed. 

As  on  the  wings  of  the  wind  we  were  conveyed  over 
land  and  sea,  old  hoary-headed  Time  rolling  back  the 
wheels  of  his  invisible  car ;  and  at  length  we  stood  on 
a  verdant  mount  in  an  oriental  clime.  Unseen  our- 
selves, an  extensive  and  clear  prospect  was  presented 
to  our  view.  Brook,  river  and  lake;  vale,  hill  and 
mountain ;  desert,  hamlet  and  city — all,  all  were  before 
us  as  a  map  in  detail.  And  we  saw  single  individuals, 
and  groups  of  people,  and  vast  multitudes,  in  all  the 
endless  variety  of  human  character  and  condition. 
High  and  low,  rich  and  poor,  bond  and  free,  saint  and 
sinner, — all,  all  were  clearly  seen,  as  we  g^zed  on  the 
panorama  of  human  life. 

I  freely  indulged  in  expressions  of  admiration  at 
what  I  beheld,  until  a  feeling  of  profound  awe,  in  the 
remembrance  of  my  supernatural  vision,  settled  down 
into  a  solemn  silence. 

« Evangelist !'  said  the  angel,  'I  marvel  not  that 
thou  shouldst  be  astonished,  nor  that  thy  astonishment 
should  be  resolved  into  silence,  as  its  deepest  and  most 
expressive  form.  Nevertheless,  consider  only  the  end 
in  which  I  have  been  commissioned  to  instruct  thee. 

(■  Thou  seest  before  thee  a  multitude,  which  consists 
indeed  of  individuals,  but  those  individuals  may  be 
severally  regarded  as  but  the  representatives  of  the 
various  conditions  and  characters  of  men  in  all  ages 
and  in  all  climes.  Thou  seest  the  contrast  of  poverty 
and  riches,  of  health  and  illness,  of  virtue  and  vice, 


A    DIVINE    MESSENGER.  227 

of  happiness  and  wo,  of  glory  and  of  gloom.  0  who 
may  walk  amid  that  throng,  and  display  all  the  excel- 
lencies of  the  spiritual  life  !  0  who  may  be  willing  to 
encounter  the  sight  of  squalid  misery,  and  foulest  dis- 
ease, and  still  fouler  iniquity,  and  not  turn  away  in 
disgust !  Would  it  not  be  preferable  to  seek  a  habita- 
tion in  the  wilderness,  than  to  mingle  in  the  changing 
scenes  of  such  a  heart-sickening  world  ? 

'Yet  as  the  Hebrew  children,  in  the  olden  time, 
walked  unharmed  in  the  flames  of  fire,  so  shall  one 
come  forth  from  yonder  despised  village,  and  prefer 
the  activity  of  virtue  to  a  life  of  ease  in  inactive  devo- 
tion. And  he  shall  walk  in  white,  for  he  is  worthy; 
and  his  garment  shall  be  unstained  in  the  midst  of 
pollution;  and  his  soul  shall  live  even  in  the  midst  of 
^death!  Behold  him  come  forth;  and  let  thy  quickened 
senses  regard  him  in  the  variety  of  scenes  through 
which  he  may  be  called  to  pass.' 

I  looked  as  directed,  and  beheld  him  go  forth  from 
the  village,  unnoticed  and  alone.  His  face  was  toward 
the  wilderness ;  and  when  he  was  far  from  the  habita- 
tions of  men,  he  prayed  for  strength  to  sustain  him  in 
every  evil  hour.  And  then  he  returned  to  mingle  with 
the  varied  and  jostling  throng. 

I  noticed  that  wherever  he  appeared  he  brought  with 
him  a  blessing ;  and  my  heart  glowed  with  admiration 
and  love,  as  I  saw  him  weep  with  the  sorrowing  and 
rejoice  with  the  glad.  In  the  hovel  of  poverty  he 
stretched  forth  the  hand  of  relief,  and  by  the  bed  of 
languishing  he  breathed  the  words  of  consolation  which 
may  light  up  the  face  of  the  dying  with  a  smile.  When 
the  ear  heard  him,  then  it  blessed  him ;  and  when  the 
eye  saw  him,  it  gave  witness  to  him ;  because  he  de- 
livered the  poor  that  cried,  and  the  fatherless,  and 


228  REJECTED   OF   MEN. 

those  who  had  none  to  help  them.  He  was  eyes  to  the 
blind  and  feet  to  the  lame.  The  blessing  of  such  as 
were  ready  to  perish  came  upon  him  ;  and  he  caused 
the  widow's  heart  to  sing  for  joy.  He  put  on  right- 
eousness, and  it  clothed  him ;  his  judgment  was  as  a 
robe  and  a  diadem. 

1  was  about  to  make  certain  inquiries  of  the  angel 
in  relation  to  this  minister  of  peace — but  he  placed  his 
finger  on  his  lip,  and  motioned  me  to  continue  my  ob- 
servations. 

I  looked  again,  and  behold  !  adversaries  had  risen 
up,  who  reproached  and  vilified  the  friend  of  the  friend- 
less. In  the  bitterness  of  their  animosity,  they  cursed 
him ;  in  the  generosity  of  his  benevolence,  he  blessed 
them  in  return.  They  impeached  his  motives,  and 
persecuted  those  who  had  received  aid  at  his  hands. 
In  their  view,  he  had  no  form  nor  comeliness,  and  when 
they  saw  him,  they  beheld  no  beauty  that  they  should 
desire  him.  Still  he  labored  on,  and  labored  in  their 
behalf.  Still  he  patiently  sufi'ered  reproach,  for  he 
had  been  baptised  in  the  holy  spirit  of  the  living  God. 

But  the  darkness  became  deeper,  until  it  settled 
down  into  the  blackness  of  darkness;  and  then  the 
powers  of  darkness  triumphed  over  the  outward  man 
of  the  philanthropist ;  but  the  inner  man  was  conqueror, 
and  more  than  conqueror — for  though  despised  and  re- 
jected of  men,  he  was  honored  and  accepted  of  God. 
The  fire  of  love  that  glowed  on  the  altar  of  his  heart 
was  not  quenched  by  many  waters — was  not  drowned 
by  the  floods.  For  still  he  wept  with  the  sorrowing 
and  rejoiced  with  the  glad  ;  still  he  had  mercy  on  those 
who  had  no  mercy  on  themselves ;  still  when  reviled, 
he  reviled  not  again ;  and  when  cursed,  he  continued 
to  bless. 


ACCEPTED    OF    GOD.  229 

Again  I  was  about  to  address  the  angel  in  relation 
to  this  exhibition  of  most  wonderous  benevolence ;  but 
again  he  enjoined  silence,  and  directed  my  attention  to 
a  change  in  the  scene.  I  turned,  and  lo !  the  friend 
of  the  friendless  was  scourged  with  rods,  and  crowned 
with  thorns,  and  nailed  to  a  cross  !  The  sun  hid  his 
face,  and  would  not  behold  this  outrage  on  all  that  was 
holy  and  true.  The  angel  at  my  side  looked  on  in 
breathless  silence,  anxiously  awaiting  the  issue  of  a 
righteous  life.  And  the  issue  was  sublime  !  « Father, 
forgive  them,  for  they  know  not  what  they  do.' 

'Evangelist,'  said  the  angel,  'it  is  finished,  and 
thou  hast  witnessed  the  life  and  death  of  the  only  per- 
fectly consistent  Universalist  the  world  ever  saw.  Be 
thou  not  therefore  ashamed  of  the  testimony  of  thy 
Lord.' 

I  turned  to  gaze  once  more  on  the  scene  of  these 
wonders — but  Calvary  and  Moriah,  and  Nazareth  and 
Jerusalem,  and  Kedron,  and  Jordan  had  faded  away ! 
— I  turned  to  my  ministering  angel — but  he  had  de- 
parted ;  and  Judea,  with  all  its  glory  and  gloom,  had 
passed  from  my  view.  The  vision  was  completed ;  and 
the  rays  of  the  morning  sun  awoke  me  in  the  city  of 
brotherly  love.  And  I  prayed  that  the  quickening 
beams  of  the  Sun  of  Righteousness  may  ever  brighten 
the  pathway  of  my  pilgrimage,  and  form  in  me  the  image 
of  that  truly  consistent  Universalist,  the  lamb  of  god. 

Up  to  this  period,  I  had  traveled  by  all  sorts  of  con- 
veyance excepting  two — balloon  and  sail-vessel.  The 
former  may  perhaps  be  realized  some  day, — the  latter 
was  realized  about  the  middle  of  August.  A  church- 
dedication  at  Southold,  in  the  eastern  part  of  Long 

Island,  had  been  appointed,  and  the  chosen  means  of 

20 


f^'lO  NIGHT    ON   THE   WATER. 

bodily  transit  was  by  sloop.  Messrs.  Sawyer,  Le  Fevre, 
and  myself,  of  the  ministry,  embarked  at  New-York, 
and  when  we  reached  our  destination,  each  of  us*  could 
say,  as  did  Paul,  '  a  night  and  a  day  have  I  been  in 
the  deep.' 

The  day  was  spent  very  pleasantly — the  night  also, 
excepting  that  the  noisy  swaying  of  the  boom  in  tack- 
ing, and  the  rustling  of  the  water  as  we  rapidly  passed 
through  it  with  a  stronor  wind,  disturbed  our  rest.  '  There 
is  only  a  step  between  me  and  death,'  occurred  to  me 
every  waking  moment — not  with  the  feeling  of  alarm, 
but  of  solemn  awe.  In  the  depth  of  the  blue  water, 
beneath  our  track  perhaps,  lay  many  a  heart,  once  as 
brave  and  stout  as  mine — and  the  moon  looked  down 
in  calmness  to  light  the  sleepers — but  "we  swept  over 
the  image,  and  it  was  broken  into  a  thousand  refractions. 
Yet  the  moon  continued  to  look  down  in  calmness  ;  the 
sleepers  slept  on ;  and  onward,  still  onward  our  vessel 
swept,  with  '  only  a  step  between  me  and  death !' 

It  was  a  brief  voyage — a  matter  of  one  hundred  miles 
or  so — but  it  was  my  first  experience  in  propulsion  by 
'the  invisible,'  and  I  therefore  record  it.  Invisible — 
yet  how  mighty  is  the  wind  !  Compacted  into  \aewless 
solidity,  it  has  prostrated  the  growth  of  centuries  in  a 
moment — making  a  pathway  through  the  great  forest 
as  though  the  woods  had  been  assailed  by  huge  artillery 
for  ages.  Out  to  sea  it  has  passed,  and  woe  to  a  navy 
in  its  track !  Farther  on,  it  dies  away  into  calm,  and 
the  sails  are  hanging  motionless,  and  the  ocean  mirrors 
the  stars  of  midnight  in  its  tranquil  breast. 

Yet  God  '  holds  the  winds  in  his  fist,  and  the  waters 
in  the  hollow  of  his  hand.'  Surely  the  declaration 
reaches  beyond  all  storm  and  wreck, — reaches  into  a 
consummation  which  shall  interpret  all  mysteries,  and 


FAITH    AND    SIGnT.  231 

blend  all  voices  in  the  sublime  harmony  of  our  God  in 
Christ,  and  Christ  in  the  myriads  of  the  redeemed. 

Thus  passed  the  waking  moments,  of  that  night  on 
the  Sound — perchance  there  was  continuity  of  thought 
in  dreams.  Let  me  dream  on — for  a  night-vision  which 
vindicates  God  and  gives  trust  to  man,  is  better  than 
a  day-fancy  which  clothes  him  in  terror  and  fills  the 
soul  with  the  tremblings  of  doubt. 

We  found  'visionaries'  at  Southold — men  and  wo- 
men who  had  ideals  of  what  is  not  a  reality  as  yet. 
They  walked  by  faith  and  not  by  sight.  Sight  beheld 
sin  abounding  and  reigning  unto  death,  and  wept : 
Faith  looked  through  those  tears,  and  beheld  grace 
superabounding  and  reigning  unto  eternal  life.  Sight 
rejoiced  in  the  visible  building  of  wood  and  stone  to  be 
dedicated  that  day.  Faith  rejoiced  in  the  building  of 
God,  an  house  not  made  with  hands,  eternal  in  the 
heavens.  And  Sight  took  Faith  by  the  hand,  and 
led  her  into  the  Sanctuary,  and  said.  This  is  thine. 
And  Faith  lifted  her  eyes  to  heaven,  and  said,  It  is 
Thine,  0  Lord  ! 

In  November,  1837,  the  Delegates  constituting  a 
Convention  to  reform  the  Constitution  of  Pennsyl- 
vania, met  in  Philadelphia  by  adjournment.  I  felt 
small  interest  in  their  labors,  excepting  in  relation  to 
the  existing  religious  test ;  and  this  I  was  anxious  to 
see  altogether  reformed  by  excision  and  prohibition. 

The  closest  test  prescribed  by  William  Penn,  was  an 
acknowledgment  of  faith  in  the  being  of  a  God.  The 
irreligious  tendency  of  things  in  France  in  1790,  so 
terrified  the  Pennsylvania  Convention  of  that  year, 
that  a  stricter  clause  was  inserted  in  the  Constitution 
then  framed — a  clause  implying,  grammatically,  that 


232  RELIGIOUS   TESTS. 

Pennsylvania  is  an  Atheistical  Commonwealth,  yet  so 
liberal  Avithal,  as  not  to  exclude  any  person  from  hold- 
ing office  who  believes  in  a  God  and  in  a  future  state 
of  rewards  and  punishments  !  Exclusion  of  those  who 
do  not  thus  believe,  was  probably  the  intention,  but 
the  contrary  is  the  grammatical  construction. 

The  Constitution  of  the  Federal  Government  em- 
phatically provides,  that  'No  religious  test  shall  ever 
be  required  as  a  qualification  to  any  office  or  public 
trust  under  the  United  States.' 

For  the  pm-pose  of  effecting  a  reform  in  our  State 
Constitution,  I  drafted  a  Memorial  to  the  Convention, 
setting  forth  many  reasons  why  the  test-clause  should 
be  stricken  out.  Those  reasons  were  general,  covering 
the  principle.  The  document  was  largely  signed,  and 
presented,  but  the  effort  failed. 

Only  two  persons  to  whom  I  applied  for  co-opera- 
tion, refused.  Both  had  been  recommended  to  me  as 
liberal  men.  I  am  ashamed  to  acknowledge  that  one 
of  them  was  a  Quaker  !  He  had  forgotten  the  suffer- 
ings of  William  Penn  for  conscience  sake.  Probably 
he  deemed  it  lawful  for  the  goree  to  become  in  tmm  the 
gorer.  Let  us  hope  that  I  chanced  to  fall  in  with  a 
reprobate  exception  among  Friends.  His  soul  was 
smaller  than  a  mustard  seed,  the  germ  having  only  a 
lateral  growth  in  the  dark. 

The  other  was  a  Roman  Catholic  Priest.  He  was 
not  an  exception.  My  situation,  in  reference  to  him, 
was  somewhat  like  that  of  the  farmer,  who  said  that 
his  corn-crop  did  not  yield  so  largely  as  he  expected, 
and  he  always  thought  it  wouldn't.  Foolish  man  that 
I  was,  to  look  for  grapes  on  a  bramble-bush ! 

Society  would  not  be  safe,  said  he,  if  irreligious  per- 
sons were  eligible  to  office  or  were  competent  witnesses. 


THE   SUBJECT   CONSIDERED.  233 

To  which  I  replied,  that  such  eligibility  and  such  com- 
petency constitute  the  strongest  possible  safe-guards 
of  society.  Religious  tests  do  not  affect  opinion^  but 
merely  restrain  expression.  All  that  a  test  can  do,  is 
to  make  hypocrites.  A  man  who  is  irreligious  in  fact, ' 
may  in  profession  be  a  Roman  Catholic,  or  any  thing 
else  that  may  better  suit  his  purpose.  A  test  is  merely 
a  motive  to  concealment — and  hypocrisy  is  more  dan- 
gerous than  heresy,  because  it  embraces  the  evils  of 
both. 

Besides :  To  be  eligible  to  office,  and  to  be  elected  to 
office,  are  two  distinct  and  different  things.  So  also 
are  competency  and  credibility^  as  a  witness.  What  we 
ask,  is,  that  no  man's  religious  opinions  shall  either 
diminish  or  enlarge  his  civil  rights,  privileges  or  ca- 
pacities. We  ask  that  the  people  may  elect  any  citizen 
to  office  whom  they  please ;  also  that  every  man  may 
be  competent  as  a  witness,  leaving  his  credibility  to 
the  Court  and  Jiu*y — to  be  decided  by  his  general  cha- 
racter for  veracity  or  the  contrary,  his  interest  in  the 
pending  cause,  &c. 

The  Priest's  fallacy  was  the  substance  of  a  Protes- 
tant Politician's  speech  in  the  Convention.  He  was  a 
man  of  superior  talent  and  great  influence — the  greater 
the  shame  that  he  should  use  his  power  in  the  direction 
he  did.  To  adopt  the  proposed  amendment,  said  he, 
would  be  to  cut  loose  every  thing  that  renders  man 
safe  in  society ! 

Six  or  seven  years  afterwards  that  speaker  had  per- 
sonal experience  of  a  political  test.  The  then  Presi- 
dent nominated  him  to  the  Senate  of  the  United  States 
as  Secretary  of  War.  On  the  question  of  confirmation, 
he  received  only  three  votes  !  He  was  more  sorry  than 
/was;  yet  I  confess  myself  grieved  that  a  man  who  is 

20* 


234  GROSH   AND    GALBRAITH. 

SO  closely  allied  with  many  Universalists  in  personal 
friendship  and  political  interest,  should  have  been  so 
bigoted  as  to  make  that  speech  in  the  Convention.  I 
do  not  believe  he  would  repeat  it  now.* 

His  brother,  as  Governor  of  Pennsylvania,  was  of  a 
different  spirit.  He  nominated  Hon.  Jacob  Ghosh  to 
the  Senate,  as  a  Judge  in  Lancaster  county,  in  1841. 
Bigotry  rejected  the  nominee,  on  account  of  his  Uni- 
versalism.  The  Governor  renewed  the  nomination  in 
1842,  and  it  was  confirmed.  Judge  Grosh  retired  from 
the  Bench  after  the  November  Sessions  of  1851.  An 
unanimous  tribute  of  highest  respect,  by  both  the  Grand 
Jm-y  and  the  Bar,  testified  his  ofiicial  integrity  and  per- 
sonal worth.  He  needed  no  such  eulogium.  I  record 
the  facts,  mainly  with  a  view  to  express  my  admiration 
of  the  Governor's  persistence  in  the  right,  and  to  show 
that  even  the  Bigotry  of  Lancaster  county  could  not 
deny  unqualified  encomium  of  a  citizen  everywhere 
known  as  a  Universalist. 

■^  I  doubt  "whether  even  the  Presbyterian  delegate  from  north- 
western Pennsylvania,  would  take  the  same  position  in  this  year  of 
grace  that  he  did  in  the  Eeform  Convention  of  1837 — because  that 
region  is  becoming  liberalized.  At  the  General  Election  in  Octo- 
ber, 1851,  Hon.  John  Galbraith  of  Erie  was  chosen  President 
Judge  of  the  District  by  a  majority  of  600,  notwithstanding  the  po- 
litical party  to  which  he  belonged  was  in  a  minority  of  1100  votes. 

Judge  Galbraith's  Universalist  history  began  in  June,  1832.  He 
was  at  that  time  a  member  of  the  Pennsylvania  Legislature,  and 
heard  me  preach  in  Harrisburg.  On  returning  to  Philadelphia,  in 
the  month  named,  he  and  I  were  fellow-passengers  in  the  stage. 
We  conversed  largely  on  Universalism,  by  his  desire  of  inquiry; 
and  that  interview,  as  he  informed  me  a  few  years  ago,  awakened 
thoughts  and  feelings  which  eventuated  in  his  open  profession  and 
advocacy  of  Universalism.  His  private  character  honors  the  doc- 
trine. His  social  position  and  influence  in  the  district  of  his  resi- 
dence, may  be  inferred  from  his  election  to  the  Judgeship,  aa 
aforesaid. 


INCREASE  OF  LIBERALITY.  235 

I  will  only  add,  that  the  test  in  our  State  Constitu- 
tion has  always  been  a  dead  letter,  practically.  In 
twenty-four  of  the  States  there  is  nothing  of  the  kind, 
as  affecting  any  variety  of  religious  opinion ;  and  I 
question  whether  the  test,  as  yet  existing  in  the  seven 
other  States,  could  be  applied  to  any  prominent  man, 
Protestant,  Catholic,  Jew,  or  Pagan,  without  resulting 
in  its  excision. 

The  liberality  of  opinion  here  assumed  might  be  af- 
firmed of  even  the  majority  of  '  evangelical '  people  at 
the  present  day.  There  has  been  a  gradual  (and  there- 
fore I  trust  a  permanent)  growth  in  knowledge  and  in 
grace,  and  intolerance  has  few  open  advocates  in  this 
age  of  enlightenment,  among  Protestants.  Very  dif- 
ferent was  the  state  of  things  in  1837 — whereof  I  could 
furnish  many  illustrations,  including  the  public  sugges- 
tion by  Rev.  Robert  J.  Breckenridge  of  Baltimore,  that 
the  police  should  abate  the  Universalist  Church  as  a 
nuisance  !  He  was  a  distinguished  debater  of  the  Old 
School  Presbyterian  order.  As  he  could  not  effect  an 
estoppel  by  the  police,  and  as  martyrology  was  rather 
antiquated,  he  adopted  what  he  considered  the  next 
best  course — that  is,  he  accepted  the  challenge  of  Rev. 
L.  S.  Everett  to  discuss  the  merits  of  the  offensive 
heresy,  in  the  spring  of  1838. 

I  had  aided  in  the  dedication  of  the  Baltimore  Church, 
and  both  invitation  and  inclination  drew  me  thither  as 
an  auditor — the  hope  being  strong  within  me  that  the 
disputants  would  demean  themselves  as  Christian  gen- 
tlemen, and  thus  render  the  interview  profitable. 

The  question  of  gentility  had  but  recently  led  to  a 
fatal  duel  between  two  members  of  Congress.  Such  an 
one  was  'not  a  gentleman,'  was  the  insult  complained 
of,  and  a  demand  for  retraction  not  being  complied 


236  DISCUSSION   IN   BALTIMORE. 

with,  the  offender,  .1  New  Englander  of  most  amiable 
private  character,  ^  died  as  the  fool  dieth.'  He  had 
courage  enough  to  stand  np  before  a  rifle  at  the  dis- 
tance of  sixty  yards  and  be  shot  at,  but  not  courage 
enough  to  stand  up  in  condemnation  of  a  foul  '  code  of 
honor  !' 

Both  the  parties  in  the  speech-duel  in  Baltimore 
were  of  naturally  hot  temperament,  but  they  treated 
each  other  with  personal  respect,  though  the  creed  of 
neither  was  spared.  The  house,  ha™g  seats  for  1200 
in  the  pews,  was  crowded  in  all  its  parts,  including 
aisles,  pulpit  and  vestibule,  and  due  decorum  was  ob- 
served by  the  audience,  notwithstanding  the  excite- 
ment everywhere  visible  in  the  countenances  of  the 
people.     The  debate  continued  eight  evenings. 

I  had  no  occasion  for  dissatisfaction  with  the  discus- 
sion. The  Universalist,  in  my  judgment,  was  decidedly 
in  the  ascendant  of  argument — yet  I  felt  as  the  man 
with  the  shillela.  icished  at  Donnybrook  Fair,  namely, 
that  some  one  would  tread  on  my  toes.  It  was  not 
that  I  had  pleasure  in  controversy,  for  controversy's 
sake.  Let  me  affirm,  in  all  honesty,  that  I  have  always 
been  averse  to  disputation,  excepting  as  a  means  of  en- 
lightenment. For  many  years,  oral  debate  was  always 
my  preference,  because  it  was  deemed  the  more  effect- 
ual way  of  bringing  conflicting  opinions  into  public 
judgment  —  yet  the  verdict  of  later  reflection  is  in 
favor  of  a  wi'itten  canvass  as  the  more  advantageous. 
Appeals  to  passion,  in  any  injurious  sense,  are  thus 
avoided,  and  opportunity  for  deliberation  is  guaranteed 
alike  to  the  parties  and  their  readers. 

Followinor  close  on  that  Baltimore  discussion,  there 
was  a  discussion  of  another  sort  in  rhiladelphia. 
There  was  no  audience,  excepting  by  a  self-constituted 


ANOTHER   DISCUSSION.  237 

umpire — nor  did  the  contending  parties  ever  appear 
before  him  at  the  same  time,  mitil  after  the  question 
was  definitively  settled.  That  umpire  was  a  gentleman 
who  had  been  my  room-mate  for  more  than  eight  years 
and  a  half.  He  was  in  every  respect  worthy  of  my 
attachment,  and  he  considered  me  worthy  of  his.  But 
he  had  formed  another  attachment,  and  the  question  be- 
tween her  and  me  was  finally  decided  against  me,  and 
I  was  obliged  to  give  him  up,  April  26,  1838. 

Very  pleasant  had  been  our  companionship  of  friend- 
ship— but  he  would  have  doubted  any  such  prophecy  in 
the  beginning.  AYhen  the  good  landlady  (who  was  a 
member  of  my  church)  told  him,  with  a  pleasure  which 
indicated  her  estimate  of  his  peculiar  good  fortune, 
that  he  was  to  be  room-mate  with  her  Minister,  asso- 
ciations of  clerical  gloom  were  in  his  thoughts.  Never- 
theless he  said  nought,  but  rested  on  his  reserved  right 
of  removal  from  the  premises,  in  case  his  quarters 
should  prove  uncomfortable.  Our  worthy  landlady  had 
known  him  from  his  childhood,  and  congratulated  me 
as  she  had  congratulated  him — and  we  severally  ac- 
knowledged our  gratitude  by  a  long  term  of  room-ship 
in  her  excellent  house. 

The  associations  in  my  friend's  mind  were  natural — 
for  clerical  gloom  is  no  unusual  thing.  We  might  al- 
most say  it  is  proverbial.  The  more  numerous  the 
exceptions  may  be  in  the  profession,  the  more  numerous 
are  the  illustrations  of  inconsistency.  How  any  man 
can  be  even  cheerful,  with  the  conviction  that  myriads 
of  souls  around  him  are  suspended  over  a  fiery  gulf  by 
a  single  hair,  is  more  than  I  can  understand.  Yet  this 
is  the  uttered  apprehension  of  the  entire  <  orthodox' 
world.  Can  it  be  felt  by  those  who  are  ever  otherwise 
than  gloomy? 


238  JOUKNEY   OF   LIFE. 

My  room-mate,  it  is  scarcely  necessary  to  add,  did 
not  find  the  clerical  gloom  he  anticipated.  He  was 
himself  of  most  cheerful  temper,  and  I  record,  with 
peculiar  gratification,  that  he  always  observed  the  pro- 
prieties of  friendship  for  the  minister  and  the  man. 

THE  JOURNEY  OF  LIFE. 

AN   ALLEGOKT. 

July  11,  1838.  I  had  been  travelling  on  a  high- 
way. Seating  myself  by  a  stone  which  bore  the  in- 
scription <XXXI  M.,'  I  discovered  that  I  was  not 
alone.  A  man  of  dignified  mien  was  beside  me,  and 
a  desire  to  cultivate  his  acquaintance  prompted  me  to 
open  a  conversation.  "Friend,  canst  thou  inform  me 
how  many  miles  I  have  yet  to  travel?" 

He  looked  me  steadily  and  mildly  in  the  eye,  and 
said,  "Whither  art  thou  journeying?" 

I  felt  mortified  that  this  inquiry  had  not  previously 
occurred  to  my  mind — but  before  I  had  time  to  make 
suitable  acknowledgments,  he  added,  "Whence  comest 
thou?" 

This  was  as  difficult  a  question  as  the  former.  I 
turned  to  the  mile-stone  for  information,  but  could 
learn  nothing  farther  therefrom  than  that  I  had  tra- 
velled thirty-one  miles.  "I  am  sorry  to  confess,"  said 
I,  "that  I  cannot  answer  thy  question." 

"And  I  am  equally  sorry,"  rei^lied  the  old  man, 
"that  I  cannot  answer  thine." 

A  silence  of  several  minutes  ensued,  during  which  I 
so  far  collected  my  confused  ideas  as  to  frame  another 
inquiry.  "Canst  thou  state  the  number  of  miles  per- 
sons usually  travel  on  the  road?" 

'-'•Three  score  and  ten  has  been  mentioned,"  said  he; 
"some,  however,  travel  much  farther;  many,  not  so 


AN  ALLEGORY.  239 

far;  but  the  majority  do  not  reach  the  tenth  mile-stone 
of  the  jom'ney.  If  thou  wouklst  know  to  what  causes 
this  inequality  is  attributable,  I  must  inform  thee  that 
much  depends  on  the  constitution  and  habits  of  the 
traveller.  It  should  also  be  mentioned,  that  many  are 
destroyed  by  disease,  and  many  perish  by  casualty. 
Moreover,  much  depends  on  the  path  in  which  the  tra- 
veller walks — for  thou  wilt  perceive  that  there  are 
many  sinuous  paths  which  diverge  from  the  smooth,  plain 
highway.  The  way-faring  man,  though  a  fool,  need 
not  err  from  the  true  road — yet  thousands  depart  from 
the  straight  way,  and  involve  themselves  in  dark  and 
gloomy  labyrinths." 

A  female,  clothed  in  plain  apparel,  here  presented 
herself  to  my  view.  "I  have  followed  thee  closely," 
said  she,  "  and  have  made  this  map  of  thy  route." 

She  placed  the  scroll  in  my  hand,  and  I  traced  the 
mile-stones  back,  until,  in  the  early  numerals,  all  was 
dim,  shadowy,  dark.  ^' I  expected  to  set  my  eye  on 
the  spot  where  I  commenced  my  journey,"  said  I,  "but 
behold  !  shadows  and  darkness  rest  upon  it !  I  know 
not  whence  I  came,  nor  whither  I  am  jom-neying  !" 

"Be  not  despondent,"  said  my  instructress ;  "per- 
haps this  volume  will  furnish  a  clue  to  a  portion  of  the 
desired  information.     Read  it,  and  be  wise." 

In  opening  the  volume,  I  discovered  that  many  of  the 
early  chapters  were  entirely  blank  !  The  records,  when 
commenced,  were  dimly  traced  at  first — then  the  inci- 
dents rapidly  increased  in  number  and  variety — and, 
by-and-bye,  on  turning  a  leaf,  I  perceived  that  the 
page  was  without  a  mark,  excepting  the  inscription, 
«  Chapter  xxxii.' 

I  turned  to  my  instructress  with  an  inquiring  look — 
but  she  merely  said,  in  extending  her  hand  to  receive 


240  VOLUME   OF    MEMORY. 

the  volume  and  the  map,  "  My  station  is  behind  thee : 
I  record  only  what  is  past.'' 

The  revery  induced  by  these  circumstances  was  pre- 
sently disturbed  by  the  old  man,  (whose  interest  in  my 
behalf  entitled  him  to  the  appellation  of  Mentor.) 
"Evangelist,"  said  he,  <' thou  hast  traced  the  map  of 
thy  journey  on  the  highway ;  and  thou  hast  perused 
the  record  of  events  in  the  Volume  of  Memory.  It  is 
my  province  to  counsel  thee,  and  I  choose  to  fulfil  my 
duty  by  presenting  a  few  suppositions  for  thy  consider- 
ation.    Hearken  and  receive  instruction. 

<■<•  Thou  knowest  what  has  been,  and  what  thou  art. 
Suppose  thou  wert  compelled  to  start  thy  journey  anew 
at  way-mark  V,  and  wert  allowed  thy  choice,  either  to 
be  again  and  at  every  period  what  thou  hast  been,  with- 
out any  variation  of  circumstance,  (destitute  of  course 
of  thy  present  memory  and  experienced — or  to  take 
thy  chance  for  better  or  worse, — which  wouldst  thou 
prefer?" 

I  immediately  reverted  to  the  records  I  had  just  pe- 
rused— and  my  mind  was  filled  with  the  remembrance 
of  youthful  follies — of  opportunities  for  improvement 
neglected — of  disregard  of  wholesome  advice — and  of 
divers  errors  and  misfortunes  and  sorrows,  in  childhood, 
boyhood,  manhood.  But  the  records  of  circumstances 
on  which  I  could  reflect  with  unfeigned  satisfaction  and 
joy  were  so  numerous,  and  so  st^^ong  was  my  conviction 
that  matters  might  have  been  much  worse,  that  without 
any  hesitation  I  decided  to  prefer  what  had  been,  rather 
than  incur  the  hazard  of  what  might  be. 

"  Thence  learn,"  resumed  the  old  man,  "  thence  learn 
more  devoutly  to  thank  the  Lord  for  the  measure  of 
good  thou  hast  enjoyed,  and  let  thy  rejoicing  be  tem- 
pered by  prayer." 


DIVERSITY  IN   LIFE.  241 

The  affectionate  manner  and  wise  counsel  of  my  ad- 
viser engaged  my  midivided  attention,  and  he  proceeded 
to  a  second  supposition. 

"  Evangelist,  thou  knowest  what  thou  hast  been — 
thou  knowest  what  thou  art — and  thou  hast  seen  the 
glory  of  '  Our  Father,  the  king  of  the  highway.'  Be- 
hold the  multitude  before  thee  !  Canst  thou  select 
an  individual  traveller  whose  state,  all  things  consider- 
ed, thou  wouldst  prefer  to  thy  own?" 

I  beheld  the  multitude.  Here  was  a  man  whose  cof- 
fers were  overflowing  with  wealth,  and  plenty  and 
pleasure  awaited  his  call.  I  remembered  my  poverty, 
and  thought  of  the  evils  of  dependence. — I  looked  again, 
and  beheld  another  crowned  with  the  wreath  of  fame. 
I  remembered  my  humble  state,  and  felt  that  no  man  did 
me  reverence. — I  listened,  and  heard  the  tones  of  sur- 
passing eloquence,  and  the  applause  of  the  wondering 
crowd.  I  considered  my  homely  speech,  and  felt  that 
it  could  not  be  applauded  by  the  multitude. — The  scene 
changed.  The  gold  became  dim,  and  perished.  The 
wreath  faded  and  withered.  The  eloquent  tongue  was 
dumb. — The  wealth  of  the  heavenly  kingdom  was  mag- 
nified in  my  sight.  The  olive  of  peace  and  the  palm 
of  victory  bloomed  in  my  view.  The  peace  of  God  en- 
larged, and  filled  and  satisfied  my  soul — and  I  replied, 
'<■  I  prefer  my  own  condition,  and  I  should  decline  an 
exchange  with  any  traveller  on  the  king's  highway." 

<•<■  Thence  learn,"  said  the  old  man,  ''  thence  learn  not 
only  the  unreasonable  character  of  envy,  but  also  the 
irrationality  and  ingratitude  of  repining  at  thy  lot. 
Providence  has  assigned  to  each  a  station  in  the  journey 
of  human  life — and  blessed  is  he  who  fulfils  the  duties 
of  his  appointment,  and  is  content  with  the  measure 
of  good  he  enjoys.     Those  travellers  would  be  as  un 

21 


242  FEAR   AND    HOPE. 

willing  to  exchange  with  thee,  as  thou  art  to  exchange 
with  them.'' 

I  was  deeply  impressed  with  this  lesson  of  practical 
wisdom,  and  listened  with  increased  interest  to  a  third 
supposition. 

«  Suppose  thou  couldst  be  positively  assured  of  hav- 
ing thirty-one,  and  only  thirty-one  miles  yet  to  travel 
on  the  highway — and  wert  offered  thy  choice,  either  to 
go  over  the  ground  already  travelled,  experiencing  pre- 
cisely similar  joys  and  sorrows,  without  any  remem- 
brance of  what  has  already  occurred,  or  to  journey 
hence  to  way-mark  LXII,  subject  to  all  contingencies 
— which  wouldst  thou  prefer?" 

As  I  pondered  this  question,  she  who  had  charge  of 
the  map  and  volume  silently  pointed  backward  with 
uplifted  eye.  In  a  few  moments  I  turned  to  look  in  a 
contrary  direction,  and  saw  immediately  before  me  two 
female  figures,  one  of  whom  approached  with  character- 
istic timidity,  and  handing  me  a  prospective  glass,  ad- 
monished me  to  <  beware  I'  I  applied  the  instrument 
to  my  eye,  and  though  the  highway  beyond  where  I 
was  seated,  appeared  somewhat  dim,  I  thought  I  saw 
quick-sands  in  it,  and  thickets  and  briers — and  occa- 
sionally I  could  see  a  <■  lion  in  the  way,'  crouched  in 
the  shadow  of  a  lowering  cloud.  Beyond  this,  all  was 
fearfully  dark. 

I  returned  the  instrument  with  a  trembling  hand, 
and  was  about  to  pronounce  a  decided  preference  for 
the  part  of  the  road  I  had  already  travelled,  when  the 
other  female  figure  advanced  with  a  laughing  eye  and 
elastic  step,  and  desired  me  to  look  through  her  glass 
— '  for,'  said  she  with  a  winning  smile,  « the  highway 
may  present  a  different  appearance,  if  viewed  through 
another  instrument.' 


HOPE   TRIUMPHANT.  243 

I  did  as  I  -was  desired,  and  0,  what  a  different  pros- 
pect presented  itself  to  view  !  Instead  of  quick-sands, 
and  thickets,  and  briers,  I  saw  beautiful  lawns,  and 
deep-green  groves,  and  a  wilderness  of  flowers  !  Springs 
of  crystal  water  were  bursting  from  the  bank  on  either 
side  of  the  highway,  in  the  shade  of  trees  which  were 
loaded  with  the  most  luscious  fruit ! 

I  was  enchanted  with  the  prospect,  and  was  on  the 
point  of  declaring  my  choice  to  be  "hence  onward," 
when  the  timid  dams-el  admonished  me  to  beware  of 
delusion.  Her  joyous  neighbor  cautioned  me  against 
being  frightened  hy  shadows.  My  instructress,  who 
had  charge  of  the  Map  and  Volume,  assured  me,  that 
she  had  recorded  many  instances  in  which  I  had  been 
deceived  by  appearances — but  candidly  acknowledged 
that  the  balance  was  in  favor  of  the  damsel  with  the 
laughing  eye. 

I  duly  weighed  all  these  considerations,  and  finally 
decided,  that  even  if  the  glass  last  used  had  displayed 
twice  as  many  lawns,  and  groves,  and  flowers,  and  water- 
springs,  and  fruit-trees,  as  really  existed,  I  should  rather 
go  forward  to  way-mark  LXII,  subject  to  all  contin- 
gencies^— than  to  journey  over  the  thirty-one  miles  al- 
ready travelled,  with  the  certainty  of  being  again,  in 
all  respects  and  at  every  period,  precisely  what  I  had 
been. 

"Evangelist,"  resumed  the  old  man,  "thou  hast 
decided  wisely,  and  from  that  decision  this  lesson  may 
be  derived :  In  the  good  Providence  of  God,  thou  hast 
been  blessed  with  a  reasonable  degree  of  health,  and 
with  an  active  temperament  of  both  body  and  mind. 
Thou  art  confident  that  the  loving-kindness  of  '  Our 
Father'  will  never  fail,  and  thou  art  rather  desirous 
of  beholding  new  displays  of  his  benevolence,  than  of 


244  SCENES   IN   MT.  AUBURN. 

witnessing  a  repetition  of  mercies  already  experienced. 
Art  thou  sensible  of  thj  deep  debt  of  love  and  grati- 
tude and  fidelity  to  thy  heavenly  Lord  ?  If  thou  art, 
behold  thy  brethren !  The  multitude  before  thee  are 
ignorant  of  the  true  character  of  the  Infinite  and  Ever- 
lasting Love.  Behold  that  group  of  mourners  !  They 
are  bowed  to  the  earth  by  fearful  apprehensions  of  vin- 
dictive wrath.  It  is  th^  duty^  it  is  thy  privilege,  to 
comfort  them  by  the  comfort  wherewith  thou  thyself 
art  comforted  of  God.  Behold  that  head-long  com- 
pany of  despisers,  who  wander  and  perish  in  the  crooked 
paths  !  Be  it  thy  pleasure  to  declare  the  pleasantness 
and  peace  of  the  ways  of  wisdom — so  shalt  thou  win 
the  wayward  to  the  enjoyments  of  integrity  of  life. 
Go  on  thy  way  rejoicing.  Be  diligent  —  be  faithful. 
So  shall  the  name  of  Our  Father  go  forth  as  the  bright- 
ness of  the  morning,  and  blessedness  dawn  on  thy  spirit 
in  the  light  of  a  morning  without  clouds." 

—  And  I  said,  Lord,  so  teach  me  to  number  my  days 
that  I  may  apply  my  heart  unto  wisdom. 

The  session  of  the  General  Convention  for  1838,  was 
held  in  Boston.  I  remember  it  with  peculiar  distinct- 
ness, partly  because  the  '  occasional  sermon'  devolved 
on  me  by  appointment,  but  mostly  because  of  an  after- 
noon's incidents  in  Mount  Auburn.  There,  I  had  the 
pleasure  of  introducing  Mrs.  Julia  H.  Scott  (late  Miss 
Kinney)  to  Miss  Sarah  C.  Edgarton.  Their  acquaint- 
ance soon  ripened  into  devoted  friendship — and  both 
are  now  in  the  great  congregation  above.  How  they 
loved  each  other,  and  Universalism  !  They  were  deeply 
imbued  with  its  spirit,  and  adorned  its  teachings  by 
their  lives  and  in  poetry,  and  faith  glorified  them  in 
passing  to  its  realities.     Their  hallowed  renown  of 


SUNDAY   IN   LOAVELL.  245 

excellency  and  talent  shall  never  be  dim.  They  are 
twin-stars  in  the  galaxy  of  our  denomination. 

There  were  many  Universalists  in  Mount  Auburn 
that  day,  and  it  was  natural  that  our  attention  should 
be  specially  attracted  by  the  monument  bearing  the 
name  of  John  Murray.  We  gathered  around  it,  and 
united  in  prayer  with  Rev.  Wm.  S.  Balch.  How  that 
prayer  thrilled  our  hearts  !  There  was  an  eclipse  of 
the  sun  at  the  time,  and  the  shadow  on  its  disc  had 
passed  its  maximum  and  was  declining  when  the  sup- 
plication attained  its  meridian.  An  admirable  hymn, 
written  for  the  occasion  by  Rev.  L.  C.  Browne,  was 
then  sung  in  a  familiar  tune.  My  visitation  to  Pot- 
ter's Meeting  House  seemed  a  reason  why  I  should  be 
invited  to  deliver  a  brief  address,  and  the  sun  and  our 
^ath-way  were  without  a  shadow  when  we  departed 
from  that  ^  city  of  the  dead.' 

A  Sunday  spent  in  Lowell  immediately  after  the 
Convention  tested  my  lungs,  if  it  did  nothing  more. 
— Three  sermons  in  the  City  Hall,  at  10,  2,  and  5 
o'clock,  and  a  lecture  in  the  First  Church  in  the  even- 
ing, constituted  a  liberal  day's  work — but  what  does 
sound  health  fear  of  'a  break  down'  a  few  years 
hence  ?  Nothing.  '  Better  wear  out  than  rust  out,' 
is  an  olden  adage.  Alas  that  something  should  not 
have  been  said  about  'tearing  out!' 

Recreation  followed — of  a  sort  which  neither  Mr. 
Balch  (then  of  Providence)  nor  myself  will  be  likely  to 
forget.  Conjointly,  we  had  appointments  at  Southold 
on  Long  Island,  and  the  question  was,  how  to  reach 
the  locality  in  season.  To  Stonington  was  easy  enough 
by  Rail  Road — but  there  was  no  Steamboat  by  which 
to  cross  the  Sound,  nor  could  we  find  a  Packet  bound 
for  the  Island  at  any  point. 

21* 


246  CANOXICAL    BACHELOR. 

So  to  New  London  we  posted  over  villanous  roads, 
arriving  in  time  for  the  only  vessel  to  sail  that  day,  its 
destination  being  Sag  Harbor — distant  some  eight  or 
ten  miles  from  Southold  in  <■  a  bee-line,'  across  inlets, 
and  straits,  and  tongues  of  land  sufficient  to  symbolize 
the  doom  of  Babel.  A  route  on  which  wheels  could  be 
used,  would  traverse  a  circuit  of  more  than  thi'ice  the 
distance. 

We  could  see  no  way  of  doing  better,  so  across  the 
Sound  to  Sag  Harbor  we  sailed,  and  arriving  within 
-view  of  the  lights  of  the  town,  (for  it  was  dark,)  our 
Captain  hailed  a  small  boat  outward  bound.  Green- 
port  was  its  destination,  and  the  preachers  and  their 
small  luggage  were  transferred  to  the  new-comer — the 
crew  of  which  consisted  of  one  man  ! 

How  it  rained  as  we  went  down  the  Sound  before  a 
speedy  wind  from  the  north-east !  The  <>  crew'  was  at 
the  helm — and  the  preachers  were  stowed  into  a  dingy 
hole  about  the  size  of  a  hogshead.  We  faced  '  the  skip- 
per' side-wise,  and  found  entertainment  in  his  stories 
and  songs  of  Whale-dom,  dm^ing  the  dark  hours  of  our 
voyage  to  Greenport. 

Arriving  past  midnight,  we  rested  at  a  hotel — and 
the  next  day,  through  the  rain  and  in  a  carriage  so 
leaky  that  we  had  to  dodge  the  streams,  we  reached 
Southold  in  season  for  our  appointments.  The  weather 
cleared  up,  and  the  enjoyments  of  oui'  visit  would  have 
recompensed  two  such  trips — provided  a  reasonable 
interval  were  allowed. 

Among  the  points  of  visitation  at  Southold  was  one 
which  some  of  our  friends  considered  peculiarly  appro- 
priate for  me.  It  w^as  the  residence  of  a  canonical 
bachelor — one  who  declared  (and  his  sincerity  was  not 
doubted  by  those  who  knew  him)  that  the  women  were 


HIS   SNAKEOLOGY.  247 

the  occasion  of  all  the  mischief  in  the  world,  from 
Adam  downward. 

He  lived  alone,  strictly — and  his  habitation  was  clear 
evidence  that  woman's  tidy  hand  never  meddled  with 
the  premises.  He  cooked  for  himself,  and  washed  and 
mended  his  own  clothes — the  wherewithal  of  livelihood 
being  derived  from  a  few  acres  which  he  cultivated  with 
his  own  hands. 

He  had  peculiar  doctrinal  notions.  He  held  that 
Cain  was  literally  the  son  of  the  Devil, — to  which  he 
added,  a  year  or  so  later,  that  the  Locomotive  which 
rushed  through  a  field  of  his,  bisected  by  the  Rail 
Road,  had  the  same  origin.  The  moon,  he  insisted, 
did  not  cause  the  tides :  it  would  be  as  sensible,  he 
thought,  to  affirm  that  the  tides  effected  the  changes 
of  the  moon.  The  earth,  in  his  theory,  was  a  living 
creature  that  breathed  twice  in  twenty-four  hours, 
causing  the  ebb  and  flow  of  the  sea — and,  when  ex- 
cited, an  earthquake.  His  system  of  both  Nature 
and  Theology,  was  known  in  the  neighborhood  as 
<  Snakeology.' 

It  was  certainly  a  scandal  to  speak  of  my  bachelor- 
ism in  connection  with  hi% — but  in  respect  of  stern  in- 
tegrity of  character,  no  one  could  truthfully  regard  it 
a  disparagement  to  be  likened  to  that  singular  man. 

The  dawn  of  New- Year,  1839,  brought  with  it  a  pre- 
sent from  a  friend,  without  clue  to  the  donor.  It  con- 
sisted of  an  elegant  copy  of  the  Bible,  and  a  set  of 
tickets  to  George  Combe's  Lectures  on  Phrenology. 
I  had  studied  the  Scriptures  with  some  diligence  for 
many  years,  and  had  been  one  of  the  first  to  greet  the 
Fowlers  in  Philadelphia,  as  exponents  of  the  doctrines 
of  Gall  and  Spurzheim.     My  friend  probably  knew  how 


248  GEORGE   COMBE. 

closely  Revelation  and  Phrenology  were  associated  in 
my  thoughts.  I  had  said  in  the  pulpit,  plainly,  that 
next  to  the  Bible,  in  importance  and  practical  value, 
I  placed  the  book  entitled  "The  Constitution  of  Man." 
And  so  the  present  combined  a  copy  of  the  former  with 
tickets  of  admission  to  hear  the  author  of  the  latter. 

Was  it  not  remarkable  that  only  three  clergymen 
attended  that  first  series  of  Combe's  Lectures  in  Phila- 
delphia ?  Elder  Frederick  Plummer,  Rev.  S.  W.  Fuller, 
and  myself. 

The  fact  was  not  remarkable,  for  <■  orthodoxy '  has 
never  countenanced  the  beginnings  of  any  science.  The 
bearings  and  distances  are  always  taken  and  nicely 
calculated,  before  the  Chm'ch  Navy  will  even  speak  a 
stranger-craft  with  civility.  There  is  loud  boasting  of 
trained  officers,  and  trusty  crews,  and  great  guns,  in 
the  huge  Men-of-War — but  fear  of  Infidel  Pirates  sug- 
gests that  '  discretion  is  the  better  part  of  valor,'  and 
each  Vessel  of  Science  must  first  establish  an  '  ortho- 
dox' character — or  must  show  its  irresistible  magazine 
of  Facts — before  its  flag  is  so  much  as  saluted  on  the 
high  seas  ! 

It  is  needless  to  say  that  Mr.  Combe  greatly  instruct- 
ed us,  nor  that  he  was  greatly  pleased  to  find  even  three 
inquiring  clergymen  in  Philadelphia.  The  number  was 
enlarged  at  his  second  course.  Meanwhile  Mr.  Fuller 
and  myself  formed  a  pleasant  acquaintance  with  the 
distinguished  lecturer,  and  hoped  that  he  afterwards 
remembered  us,  not  as  independent  thinkers  merely, 
but  as  his  personal  friends. 

Attention  to  Phrenology,  together  with  current  du- 
ties, debarred  any  missionary  operations  for  a  season. 
Nevertheless  extra  labor  was  not  lacking.  I  had  a 
work  on  hand  which  hardly  justified  the  time  bestowed 


HYMNS   OF   ZION.  249 

upon  it.  The  reference  is  to  a  volume  of  Hymns  and 
appropriate  Music,  denominated  *  Hymxs  of  Zion.' 
The  motive  to  prepare  it  was  as  little  selfish  as  any  one 
may  lawfully  claim,  and  the  execution  was  creditable. 
But  the  book,  as  a  whole,  did  not  compensate  the  atten- 
tion devoted  to  it.  The  deficit  is  diminished  by  the 
consideration  that  sundry  psalmody- compilers  have 
derived  much  unacknowledged  aid  from  my  lyrical 
compositions,  including  my  emendations  of  preceding 
authors  in  that  line.  • 

Why  is  it  that  so  much  limping  rhythm,  and  barba- 
rous rhyme,  and  uncouth  doggerel,  is  sanctified  by  the 
custom  of  worshiping  assemblies  ?  It  would  almost 
seem  that  '  orthodox '  theology,  which  is  so  hard  in  the 
preaching  and  the  believing,  has  demanded  a  corre- 
spondence in  gospel  lyrics.  I  do  not  now  allude  to  the 
theology/  of  the  latter — for  people  should  sing  (and  also 
pray)  as  they  believe,  and  so  the  Pulpit  and  the  Pew 
be  in  accordance,  however  doleful  the  strain — but  I  al- 
lude to  the  lack  of  euphony  and  beautiful  imagery  in 
church  hymns.  Little  skill  have  I  in  the  latter  item — 
but  it  has  long  appeared  a  burning  shame  that  senti- 
mental songs  should  have  so  greatly  the  advantage  of 
gospel  lyrics,  in  respect  of  poetical  expression. 

Besides  the  enjoyments  and  labors  of  the  winter  of 
'38-'39,  my  mind  was  greatly  exercised  by  thoughts 
of  a  removal  from  Philadelphia.  Commencing  my  pas- 
toral charge  with  small  preparation  for  so  important  a 
station,  extraordinary  exertions  were  essential  to  the 
respectable  discharge  of  its  pulpit  duties.  I  might  have 
gotten  along  with  less  earnest  study,  because  there 
would  have  been  more  time  for  it,  had  I  been  less  of  a 
Missionary  between  Sundays.     But  so  it  tvas,  for  good 


250  KEASON  AND   FEELING. 

or  ill,  and  the  need  of  relaxation,  by  travel  or  another 
settlement,  was  strongly  present  in  my  cogitations. 

Let  me  not  be  charged  with  vanity  in  alluding  to  the 
stout  and  unanimous  Nay  of  my  Society.  I  felt  myself 
worthy  of  their  attachment,  and  they  were  worthy  of 
mine.  The  tenth  year  of  harmony  was  rolling  away. 
My  people  besought  the  son  of  their  adoption  to  exor- 
cise the  spirit  of  un-rest,  take  things  easily,  and  remain 
in  the  Family  always. 

0  how  mightily  Reason  and  Feeling  strove  for  the 
mastery  !  The  former  prevailed  in  May — how  incon- 
gruously with  the  time  of  flowers  ! — and  I  tendered  my 
resignation  as  Pastor.  The  letter,  believe  me,  had 
scalding  tears  upon  it. 

Were  you  ever  turned  around,  when  traveling  on  a 
steam-boat,  or  the  like  ?  Has  Feeling  ever  told  you 
that  you  were  journeying  in  one  direction,  while  Rea- 
son decided  that  you  were  journeying  in  a  direction 
exactly  opposite  ?  Such  was  my  situation.  It  was  a 
fierce  struggle,  and  Feeling  cried  like  a  child  when 
Reason  prevailed. 

That  conflict  taught  me  a  lesson  of  charity — rather, 
let  me  say,  it  illustrated  the  principle  of  the  charity 
which  the  Gospel  had  taught  me  long  before.  Thou- 
sands of  sincere  people  are  convinced  that  God  has 
revealed  the  doom  of  endless  sorrowing, — and  the  pro- 
bability is  that  some  of  their  own  immediate  kindred 
will  be  among  the  doomed.  How  terribly  Feeling  re- 
bels !  The  head  says.  Yes — the  heart  says.  No.  The 
head  preaches  for  it — the  heart  prays  against  it. 
Which  of  the  twain  shall  triumph  ?  which  must  yield  ? 

The  answer  comes  with  authority:  '  God's  word  tes- 
tifies in  the  affirmative — and  it  is  only  depraved  hu- 
man nature  that  rises  up  in  the  negative.' 


A   SERIOUS   CONFLICT.  251 

And  sOj  as  God  cannot  be  changed,  human  nature 
must  be.  The  change  comes  by  miracle — (the  Lord 
knows  it  could  not  come  by  any  other  means  1)  The 
renewed  believer  trembles  and  shudders  somewhat  at 
first — (for  the  Divinity  has  not  yet  wholly  sanctified 
the  Humanity)  —  but  he  gets  used  to  it  gradually — 
and  by  and  bye  he  says,  (as  the  saint  said  at  the  Wis- 
sahickon,)  '  I  can  shout  Amen,  over  the  endless  wretch- 
edness of  even  my  own  children  !  * 

Great  God  !  is  there  any  account,  in  thy  Holy  "Word, 
of  an  unpardonable  sin  ?     If  there  be,  surely  it  is  this ! 

— My  conflict  of  Reason  and  Feeling  had  no  such 
awful  consummation.  The  former  said.  Go.  The  latter 
only  sang,  tearfully, '  Home !  sweet  Home  !' — Was  there 
ever  another  such  song  as  that  ? 

The  lesson  of  charity  bids  me  rather  pity  than  con- 
demn the  people — 0  how  fearfully  sincere  they  are  ! — 
the  people  who  are  so  deluded  by  false  interpretation, 
as  to  believe  in  ceaseless  torment,  and  to  regard  it  a  re- 
ligious duty  to  stifle  every  tender  sympathy  by  way  of 
eff"ecting  unity.  God  has  threatened  that  doom,  say 
they — and  as  He  will  not  change  to  suit  us^  we  must 
be  changed  to  suit  Him.  The  Lord  knows  they  have 
a  hard  time  of  it,  and  he  pities  them :  let  Universalists 
pity  them  too. 

'But  do  you  affirm,'  say  they,  'that  Reason  must 
give  way  to  Feeling  ?' 

Yes,  when  Reason  is  wrong  and  Feeling  is  right. 
Not  otherwise.  '* 

'  But  how  shall  the  question  of  right  or  wrong  be  de- 
cided ?  You  seem  to  argue  that  heart-prayer,  in  the 
example  of  endless  punishment,  must  not  give  way  to 
head-conviction,  but  the  contrary.  You  acknowledge 
you  were  '  turned  around  on  the  steam-boat'  in  your 


252  JUDGMENT   WITHOUT   MERCY. 

own  case — jet  Feeling  had  to  give  way.  How  will  you 
explain,  consistently  ?' 

Thus  :  The  question  was  between  two  scenes  of  use- 
fulness and  personal  happiness — one  of  them  at  home, 
the  other  abroad.  It  therefore  bore  no  analogy  to  your 
doctrine  of  a  personal  willingness  to  be  damned  for  the 
glory  of  God !  It  had  no  relation  to  my  own  misery, 
nor  to  the  misery  of  any  other  being  in  the  Universe. 
Had  it  been  otherwise,  conscience  would  have  assigned 
the  victory  to  Feeling. 

^How  do  you  satisfy  yourself  that  it  would  have 
been  just  and  right  for  you  to  do  so  ?' 

In  several  harmonious  ways.  I  begin  by  assuming 
that  all  divine  doctrine  is  practical,  leading  directly  to 
the  love  of  God  and  Man,  in  unity.  The  Christian 
Spirit  assents  to  no  permanent  misery,  even  for  ene- 
mies, but  pleads  for  their  redemption,  and  is  satisfied 
only  when  Faith  beholds  the  consummation  in  holiness. 
Conscience  declares  that  <  he  shall  have  judgment  with- 
out mercy  who  showed  no  mercy,'  and  the  Christian 
Spirit  weeps  as  Christ  wept  over  Jerusalem.  Shall 
that  Spirit  weep  always  ?  0  no  !  Shall  its  sensibili- 
ties be  seared  as  with  a  hot  iron  ?  0  no.  Beyond  the 
Judgment  without  Mercy  visited  upon  the  merciless, 
Faith  beholds  Mercy  rejoicing  and  glorying  against 
Judgment ;  and  in  contemjolating  universal  salvation 
as  the  final  result,  the  Christian  Spirit  shouts  aloud ! 
But  mark  well !  it  never  can  say  Amen  to  the  endless 
wretchedness  of  any  soul.  Only  the  Spirit  of  the  Devil 
can  do  that ! 

—  Behold  how  I  have  travelled  from  the  narrative  ! 
Let  me  return  to  it.  Return  to  Philadelphia  perhaps 
— for  in  my  letter  of  resignation,  a  couplet  from  Gold- 
smith's <■  Traveller'  was  cited,  and  self-applied : 


OUR  ANCIENT   CHURCH.  253 

"  He  still  had  hopes,  his  weary  wanderings  past, 
Here  to  return,  and  die  at  Home,  at  last." 

But  there  was  a  preliminary  question  in  the  Family : 
Shall  he  leave  Home  at  all  ?  We  will  not  accept  your 
resignation  now.  You  shall  have  leave  of  absence  for 
a  few  months,  and  we  hope  you  will  then  withdraw 
your  letter. 

Also  my  excellent  yoke-fellow,  Mr.  Fuller — how  alive 
he  was  with  a  kindred  hope !  During  a  visit  of  mine 
to  New  England,  starting  in  July,  he  published  an 
article  in  which,  after  mentioning  certain  complimen- 
tary facts  regarding  my  church  and  its  prosperity,  he 
wrote  as  follows : 

"  I  miss  him  much — most  in  my  thoughts.  Many  hearts  are 
full  of  good  wishes  in  his  behalf,  and  our  bosoms  are  alive  with 
the  hope  that  he  will  be  so  refreshed  with  his  journey,  and  find 
such  a  welcome  when  he  returns,  that  he  will  feel  there  is  no 
place  like  home,  and  no  home  for  him  like  Philadelphia." 

That  noble  soul  did  not  doubt  that  T  missed  Am,  but 
he  could  not  know  how  greatly  I  should  miss  him  nine 
years  afterwards. — Let  me  apologize  for  this  section  of 
personal  history,  and  draw  a  veil  over  the  sundering  of 
my  pastoral  charge  in  the  city  of  brotherly  love. 

My  labors  in  that  Chm-ch  were  prospered  and  ap- 
preciated. Beginning  with  a  small  assembly  of  de- 
voted friends,  worshipping  in  an  antiquated  building, 
the  congregation  gradually  increased  in  numbers  and 
resources,  (also,  we  trusted,  in  knowledge  and  grace,) 
and  in  1836  the  ancient  meeting-house  was  remodelled 
at  a  large  expense.  Two  years  previously  a  Session 
Room  had  been  built  for  Sunday-School  and  Confer- 
ence purposes.  It  was  likewise  occupied  by  an  associ- 
ation of  young  men,  known  as  the  First  Universalist 

Institute,   organized  in  the  Spring  of  1834.     I  have 

22 


254  MISSIONARY    SERVICE. 

pleasure  in  remembering  my  imremitted  personal  at- 
tention to  these  means  of  social  and  religious  culture. 

Those  material  improvements  were  effected  mostly  by 
voluntary  taxation,  but  outside  indebtedness,  including 
an  old  mortgage,  troubled  the  Church  for  many  years. 
All  obligations  were  finally  discharged  by  the  sale  of 
a  large  lot  in  Moyamensing  and  a  small  dwelling-house 
in  Lombard  street.  This  was  in  1842.  The  surplus 
constituted  a  fund,  the  benefit  of  which  may  be  enjoyed 
for  centuries.  Little  do  the  younger  believers  know  of 
the  difficulties  encountered  by  both  People  and  Pastor, 
to  accomplish  this  end. 

—  My  missionary  service  was  wholly  of  the  volun- 
teer order.  Seldom,  excepting  in  Reading  and  in 
Easton,  did  I  receive  any  <  material  aid '  beyond  the 
expenses  of  travelling,  and  most  generally  my  private 
purse  (never  over-burthened)  was  leaner  when  I  re- 
turned to  my  home  than  when  I  departed. 

Besides  the  places  named  in  the  preceding  narra- 
tive, I  have  now  before  me  a  list  of  more  than  thirty 
towns  and  neighborhoods,  within  one  hundred  miles  of 
Philadelphia,  in  which  I  preached  more  or  less  fre- 
quently. In  many  of  these,  interesting  incidents  oc- 
curred, but  I  shall  not  attempt  to  narrate  them  in  these 
pages.  I  cannot  however  close  this  chapter  without  re- 
cording the  circumstances  of  my  first  extemporaneous 
sermon — that  is,  extemporaneous  in  the  popular  sense. 

My  worthy  friend,  Thomas  Amies,  a  celebrated 
paper-manufacturer  in  his  day,  resided  on  the  ^  Dove 
Mill '  property,  in  Lower  Merion,  about  11  miles  north 
of  west  from  Philadelphia.  I  frequently  accompanied 
him  from  the  city,  and  spent  happy  days  with  his  hos- 
pitable family.  In  the  evenings  we  had  meetings  in  a 
school-house. 


SERMON   TO   TREES.  255 

Roaming  one  afternoon  in  the  woods — it  was  in  1830 
—  I  stood  on  what  was  termed  the  'Pulpit  Rock,' 
alone.  The  birds  were  singing  sweetly  all  around, 
and  I  said,  '  Why  should  I  not  preach  V  A  subject 
which  had  been  revolving  in  my  mind  was  present — 
and  the  text  was  forthwith  announced.  2  Cor.  v.  19 : 
'  God  was  in  Christ,  reconciling  the  world  unto  him- 
self, not  imputing  unto  them  their  trespasses.'  And 
then  and  there,  my  first  extemporaneous  sermon  was 
delivered,  to  a  congregation  of  trees  !  They  were  not 
critical,  else  they  would  not  so  often  have  nodded — 
unless  they  were  asleep ;  but  my  heart  glowed  with  the 
theme,  and  it  seemed  to  me,  in  the  issue,  that  all  the 
trees  of  the  forest  clapped  their  hands,  and  shouted  ! 

At  the  sentiment^  mark  you  !  Not  God  out  of  Christ, 
as  many  would  say  in  treating  of  our  God  as  a  consum- 
ing fire — but  ill  Christ  as  the  Mediator,  consuming  the 
dross  and  refining  the  silver  of  men.  Reconciling,  not 
God  to  the  world,  but  the  world  to  God.  Not  re- 
proaching sinners  with  their  unworthiness,  but  reveal- 
ing unto  them  the  infinite  worthiness  of  the  Father. 

0  how  kindling  was  the  sentiment !  and  how  it 
glowed  in  the  sermon  delivered  to  that  congregation 
of  trees !  They  clapped  their  hands,  and  shouted 
aloud. 

It  did  not  prove  so  satisfactory,  I  thought,  when 
repeated  in  my  church  on  the  next  Sunday  morning. 
There  was  no  nodding,  in  either  sense,  as  aforesaid — 
and  perhaps  all  the  diff'erence  was  in  myself.  Pro- 
bably it  was — yet  partial  friends  commended  the  new 
order  of  things,  and  counselled  me  to  abandon  '  stilts,' 
thenceforward. 

The  advice  was  well  meant,  and  gradually  adopted. 
Self-possession,  facility  of  utterance  ofi-hand,  and  other 


256  SKETCHES  OF  SERMONS. 

natural  consequences,  answered  me  a  good  purpose 
many  a  time — yet  I  have  long  regretted  ceasing  to 
•write  my  sermons  in  full.  Perhaps,  on  the  whole,  it 
•was  best  that  I  adopted  the  advice  referred  to. 

I  am  sorry  to  record,  that  most  of  the  sermons  com- 
mitted to  paper  at  that  time,  and  afterwards,  were 
committed  to  the  fire  before  I  left  Philadelphia.  They 
made  some  light  in  the  ending  of  their  history,  at 
least.  Sketches  of  sermons,  usually  called  « skeletons,' 
abounded,  and  were  preserved.  And  as  I  looked  at 
them  lying  in  my  desk,  a  voice  seemed  to  say  to  me, 
<  Son  of  man,  can  these  dry  bones  live  V  There  was 
no  intentional  irreverence  in  the  answer,  « 0  Lord 
God,  thou  knowest.' 

Certainly  I  did  not  know — but  only  hoped  that  if 
they  could  be  clothed  with  flesh  and  skin,  and  if  the 
Lord  would  graciously  breathe  upon  them,  they  might 
spring  to  their  feet,  <  an  exceeding  great  army.' 


MY  SETTLEMENT  IN  LOWELL.  257 


CHAPTER  YII. 

Settlement  in  Lowell — My  Society — City  Hall — Burning  up  of  the 
world — The  theory  considered — Second  coming  of  Christ — Bible 
metaphors — Visit  to  Pennsylvania — Death  of  Eev.  S.  W.  Fuller — 
Questions  without  Answers — Congregational  Creed — Death  of  my 
father — '  Lowell  Offering' — Its  origin  and  history — Thanksgiving 
Day— 'Star  of  Bethlehem'— '  Both  sides'— '  What  a  get-off!'— 
Visit  to  New  Hampshire — Wentworth — '  Your  pulse  is  calm' — 
Rumney — Temperance  Agency,  and  a  long  visage — Rev,  M.  H. 
Smith — His  history — The  Smith  War — Discussion  with  Rev.  Lu- 
ther Lee — Knappism — Maltreatment  of  my  wife — Change  of 
heart — Universalism  in  death — Chaplain  of  a  Regiment — Visit 
to  the  Shakers — Sons  of  the  prophets — Departure  from  Lowell. 

The  new  locality  to  which  Reason  directed  mj  Body 
as  its  instrument  of  work,  was  Lowell,  Mass.  Feel- 
ing was  left  in  Philadelphia,  to  join  the  absent  duality 
at  its  leisure.  It  followed  in  due  season,  but  its  fibres 
connected  both  places,  always. 

Lowell  had  at  that  time  a  population  of  about  twenty 
thousand,  each  with  a  soul  presumptively,  and  most  of 
them  evidently.  It  was  not  an  old  manufacturing  dis- 
trict, mark  you  !  where  the  operatives  have  become  fix- 
tures, and  where  the  great  majority  know  nothing  but 
the  single  branch  assigned  them  in  the  subdivision  of 
labor,  and  where  the  wages  are  nicely  adjusted  to  the 
amount  requisite  to  keep  soul  and  body  together — but 
it  was  a  new  manufacturing  district,  in  iVetd^-England, 
with  plenty  of  work,  good  wages,  and  many  social  ad- 
vantages. The  population,  in  respect  of  enterprise 
and  intelligence,  impressed  me  very  favorably,  and  I 

was  not  loth  to  pitch  my  tent  in  that  industrial  camp. 

22* 


258  A   ZEALOUS   PEOPLE. 

The  pastoral  charge  of  the  Second  Church,  recently 
vacated,  was  promptly  tendered  to  me,  unanimously. 
It  was  not  strictly  Uove  at  first  sight'  with  me,  nor 
love  at  first  hearing  with  the  people — nevertheless,  I 
deemed  it  prudent  to  guard  against  the  evils  of  '  mar- 
rying in  haste.'  An  acquaintance  of  five  or  six  weeks 
appeared  to  prove  that  ^the  match'  was  a  suitable  one, 
and  about  the  middle  of  August  I  accepted  the  over- 
ture for  a  pastoral  settlement. 

A  union  had  previously  been  celebrated  between 
Rev.  Thomas  B.  Thayer  and  myself,  by  spiritual  affini- 
ty. We  were  both  bachelors,  (the  more  the  shame  and 
sorrow,)  and  we  made  the  best  of  that  form  of  isolation 
by  becoming  yoke-fellows  in  spirit  and  plan.  '  Co-ope- 
ration' was  the  motto  determined  upon  in  the  begin- 
ning, and  joint-efi"ort  was  the  practical  commentary 
even  unto  the  end. 

The  early  months  of  my  settlement  were  devoted  to 
preaching  in  a  quiet  way,  and  to  pastoral  visitation. 
The  latter  had  not  a  wide  range,  for  my  society  con- 
sisted mainly  of  single  folks.  Never  have  I  seen  so 
large  a  congregation  with  so  few  children.  There  is  no 
necessary  connection  of  the  facts,  but  never  have  I 
known  a  more  thoroughly-earnest  company  of  believers. 
The  (■  working-men'  of  the  Society  were  mostly  Over- 
seers, Machinists,  and  Artizans,  employed  in  the  Mills 
— men  of  little  worldly  substance  excepting  as  earned 
by  their  own  hands, — but  their  love  of  truth  prompted 
such  liberality  with  their  means,  and  such  industry  with 
their  intelligence,  as  must  always  highly  distinguish 
them  in  my  remembrance. 

I  scarcely  know  how  to  record  the  incidents  of  my 
connection  with  that  zealous  people.  Seldom  was  I  ab- 
sent  on   missionary  service, — for  which   reason   this 


PREDICTED   CONFLAGRATION.  259 

chapter  will  be  nearly  barren  of  interest  in  that  usually 
exciting  line, — and  our  home-operations  were  rather  of 
the  continuous  order  than  of  the  occasional  sort.  The 
latter  were  the  more  awakening  at  the  time,  and  pre- 
sumably would  be  the  more  readable  in  the  narration : 
the  former  were  of  the  greater  value,  because  the  more 
permanent  in  their  influence.  Each  however  did  good 
service,  and  I  shall  endeavor  so  to  combine  the  '  con- 
tinuous' and  the  '  occasional'  in  these  pages,  as  to  j^re- 
sent  a  reasonably  interesting  account  of  the  busiest 
three  years  of  my  life. 

Our  meetings  for  worship  were  held  in  the  morning 
and  the  afternoon.  About  New  Year,  the  pastors  com- 
menced the  delivery  of  Sunday  evening  lectures,  al- 
ternately, Mr.  Thayer  in  his  own  church,  and  myself 
in  the  City  Hall.  This  building  stood  within  a  few 
rods  of  my  church,  and  was  preferred  because  it  would 
accommodate  a  much  larger  number  of  people. 

I  had  been  accustomed  to  crowds  and  excitement, 
but  the  early  part  of  1840  was  a  new  page  in  my  his- 
tory of  Rational  Revivalism.  It  suited  me  precisely, 
and  it  precisely  suited  my  co-operators.  Two  lectures 
of  an  unsectarian  character,  addressed  to  the  youth  of 
Lowell,  attracted  much  attention.  Other  lectures  fol- 
lowed, devoted  mainly  to  doctrinal  exposition — and 
then  a  peculiar  theory  came  up  for  consideration. 

<  Millerism'  was  rife  at  that  time  in  all  the  land. 
There  was  to  be  a  total  burning  up  of  the  world  in 
1843 — certainly  there  was — and  preachers  of  the  the- 
ory were  plenty  and  diligent.  Listeners  were  abun- 
dant everywhere,  and  converts  were  numerous  and 
rapidly  multiplying.  Is  it  surprising  that  such  a  popu- 
lation as  that  of  Lowell  should  be  deeply  moved? 
Thousands  of  young  people  were  there,  afar  from  home 


260  REVIEW   OF   MILLERISM. 

and  kindred.  Checks  to  fanaticism,  as  existing  in  the 
reason  of  the  many,  were  overwhelmed  by  companion- 
ship and  sympathy  with  impressible  subjects.  And  so 
there  was  prospect  of  a  consuming  <  strange  fire.' 

The  worst  of  it  was,  that  the  settled  preachers,  ex- 
cepting the  Universalists  and  the  Unitarian,  fanned  the 
flame.  They  countenanced  the  fanatical  tendency  of 
things.  Each  seemed  to  consider  <;  Millerism'  a  means 
of  ^  grist  to  his  own  mill,'  and  treated  it  accordingly, 
with  a  saving  non-committalism.  '  We  know,'  said  they 
in  substance,  '  we  know  that  the  world  is  to  be  burned 
up  sooner  or  later.  We  cannot  tell  precisely  in  what 
year  it  will  happen.  Perhaps  in  1843.  Mr.  Miller  may 
be  right.  His  calculations  appear  to  be  exact.  At 
all  events,  it  is  best  to  be  prepared.' 

A  Review  of  the  theory,  having  both  Confutation  and 
Instruction  as  its  object,  was  the  natural  suggestion. 
I  devoted  three  lectures  to  the  subject.  They  were 
delivered  to  a  Christian  measure  of  people  in  the  great 
City  Hall.  It  was  <^  good  measure,  pressed  down, 
shaken  together,  and  running  over.' 

I  could  not  pronounce  the  theory  either  ingenious  or 
plausible.  Close  inspection  discovered  it  to  be  a  rope 
of  sand,  but  there  was  a  difficulty  in  the  fact  that  close 
inspection  was  debarred  by  the  general  persuasion  of 
Christendom  that  there  is  to  he  a  grand  conflagration 
some  day.  '  Figures  cannot  lie,'  saith  the  adage — yet 
facts  mis-dated,  and  figures  perversely  related,  may 
utter  the  most  monstrous  falsehoods.  It  was  thus  with 
the  theory  of  Mr.  William  Miller.  It  run  its  race,  and 
died  out,  never  to  be  revived  in  the  same  form — for 
which  reason,  it  would  be  a  waste  of  space  to  record  his 
calculations.  Nevertheless  a  few  paragraphs  may  be 
allowable,  on  the  score  of  curiosity. 


A   PLAIN   FACT.  261 

The  light  of  the  theory  dawned  when  Mr.  Miller 
discovered  that  the  date  of  the  edict  for  rebuilding  Jeru- 
salem, Before  Christ  457,  subtracted  from  Daniel's 
prophetical  2300  days,  (assumed  to  signify  so  many 
years,)  left  Anno  Domini  1843  !  The  numb-scull  of  a 
theorist  did  not  seem  to  reflect,  that  Christ  had  know- 
ledge of  the  premises,  and  probably  knew  how  to  sub- 
tract— yet  we  do  not  find  that  A.  D.  1843  is  mentioned 
in  the  New  Testament.  It  remained  for  an  unlettered 
zealot  in  the  nineteenth  century,  to  reveal  what  Chi'ist 
did  not  understand,  or  thought  proper  to  withhold ! 

In  all  other  calculations  of  the  theory,  there  was  a 
similar  presumption.  The  premises,  as  to  numbers, 
dates,  and  interpretation,  were  all  professedly  derived 
from  the  Old  Testament ;  and  nothing  more  than  the 
simplest  elements  of  arithmetic  was  necessary  in  obtain- 
ing A.  D.  1843  as  the  period  of  a  grand  conflagration, 
— yet  Christ  and  his  apostles  were  either  so  ignorant 
or  so  unfaithful  as  to  leave  the  world  in  gross  darkness 
on  the  matter  until  the  advent  of  Mr.  William  Miller  ! 

It  seems  very  surprising,  now,  that  this  single  con- 
sideration did  not  restrict  the  influence  of  the  theory 
to  his  own  credulous  fancy;  yet  it  required  analysis 
and  confutation  of  every  branch  of  the  'notion,'  includ- 
ing both  its  principles  and  details  of  chronology,  to 
stay  the  progress  of  the  delusion.  Despite  of  even 
multiform  demonstration  of  its  falsity,  there  were  mul- 
titudes who  clung  to  it  until  the  last  subterfuge  of  modi- 
fication was  exploded  by  time. 

In  the  first  of  my  three  lectures  I  used  a  large  black- 
board. On  this,  all  the  calculations  were  distinctly 
presented  to  the  audience,  accompanied  by  the  pre- 
scribed proofs ;  and  then  they  were  severally  analyzed 
with  a  view  to  confutation. 


262  END    OF   THE   WORLD. 

The  second  and  third  lectures  were  designed  to  de- 
stroy all  fancies  of  the  sort.  The  Christian  Church 
has  been  disturbed  and  disgraced  at  many  periods  of 
its  history,  by  calculations — and  all  these  have  origi- 
nated in,  and  been  fostered  by,  false  notions  of  <  the 
second  coming  of  Chi'ist.' 

^  It  is  certainly  a  yet  future  event,'  say  the  clergy 
of  standing  and  talent — and  the  religious  community 
lends  its  eyes  and  ears  to  any  ignoramus  who  may 
choose  to  meddle  with  figures  of  date  or  figures  of 
speech.  The  calculations  fail — the  ignoramus  ^goes 
to  his  own  place,'  and  the  phrenzy-fever  subsides. 

By  and  bye  another  ignoramus  comes  up  from  <■  the 
bottomless  pit'  of  speculation,  and  preaches  another 
crusade  against  prophecy,  chronology,  and  arithmetic. 
<•  The  second  coming  of  Christ  is  certainly  a  yet  future 
event,'  say  the  clergy — and  the  people  are  tormented 
by  the  overflowing  scourge. 

It  will  always  be  so  until  the  people  learn  for  them- 
selves (for  the  clergy  will  not  teach  them)  that  Christ 
predicted  his  second  coming,  as  within  the  natm-al  life- 
time of  some  who  heard  him  in  the  days  of  his  flesh — 
as  before  the  then  existing  generation  of  men  should 
pass  away.  Matt.  xvi.  27,  28,  xxiv.  30-34.  That  '  com- 
ing' was  connected  with  the  second  (national)  death  of 
the  Jews — the  first  by  Babylon,  the  second  by  Rome. 
The  date  was  '  the  end  of  the  world,'  not  of  KOSMOS, 
the  material  universe,  but  of  Aiox,  the  Jewish  age  or 
era.  The  two  words  are  used  in  connection  in  at  least 
two  passages  of  the  New  Testament,  and  are  plainly 
contradistinguished.  Matt.  xiii.  38,  39,  Heb.  ix.  26. 
The  field  and  the  foundation  belong  to  KOSMOS :  the 
end  belongs  to  aign. 

All  the  accounts  we  have  in  the  New  Testament  of 


BIBLE   METAPHORS.  263 

the  darkening  of  the  sun  and  moon,  the  falling  of  stars, 
&c.,  are  but  figm-es  of  speech,  denoting  great  changes 
in  the  condition  of  things  upon  the  earth.  They  are 
common  in  the  Old  Testament.  For  examples,  see  Isa. 
xiii.  9-14,  Babylon:  xxxiv.  4—10,  Idumea:  Ezek.  xxxii. 
7,  8,  Egypt :  Joel  ii.  28-32,  Jerusalem.  The  Son  of 
Man  coming  in  the  clouds,  Dan.  vii.  10-14,  is  joined 
with  giving  him  a  kingdom — plainly  referring  to  the 
establishment  of  Christianity  in  the  earth,  after  the 
abolition  of  Judaism. 

Thus  the  old  heaven  and  the  old  earth  passed  away, 
and  a  new  heaven  and  a  new  earth  were  established, 
Isa.  Ixv.  17,  Rev.  xxi.  2.  2  Peter  iii.  3-14,  is  of  like 
import.  The  metaphors  are  bold,  but  the  event  of 
which  he  treats  was  nigh  at  hand.  He  had  so  taught 
it,  else  seeming  delay  could  not  have  given  rise  to 
scoffing  some  1800  years  ago.  Either  the  apostle  was 
mistaken  in  date,  or  modern  theorists  are  mistaken  in 
fact,  as  regards  the  meaning  of  the  passages  on  which 
they  rely. 

—  The  Review  embodied  in  those  lectures  accom- 
plished its  mission,  by  both  speech  and  pamphlet. 
The  prairie  was  on  fire  in  '  orthodox'  quarters,  and  a 
counter-fire  worked  well.  Alas,  it  left  a  black  spot  in 
the  churches  where  the  flame  had  been  fanned !  In 
other  quarters  the  fii'e  was  stayed  by  cutting  down  the 
tall,  dry,  rank  grass  and  weeds. 

A  visit  to  Pennsylvania  in  the  spring  of  1840,  grati- 
fied me  greatly,  both  by  the  cordial  welcome  of  Phila- 
delphia friends  and  the  heart-greetings  of  my  kindred 
in  the  interior.  The  increasing  infirmity,  by  disease, 
of  a  near  relative,  marred  the  visit,  but  hope  of  his 
restoration  to  usual  health  was  quick  within  us  all. 


264  DEATH    OF    MR.  FULLER. 

There  appeared  to  be  no  grounds  for  siicli  hope  In 
the  case  of  our  worthy  brother,  Rev.  Savilion  W.  Ful- 
ler, whom  I  visited  in  Philadelphia.  A  cough  which 
had  troubled  him  for  more  than  a  year,  proved  to  be 
the  fore-runner  of  pulmonary  consumption.  My  largest 
expectation  reached  only  to  temporary  relief  by  the 
pleasant  weather  of  spring  and  summer  ;  but  his  earthly 
career  was  ended  on  Sunday  morning,  May  17,  1840. 

His  departure  was  solemnly  triumphant,  and  befitted 
such  a  man.  Deeply  grateful  for  the  attentions  of 
friendship,  his  spirit  specially  glowed  with  devotion  to 
the  Father.  Christianity,  as  unveiled  to  his  under- 
standing, was  inwoven  with  his  life. 

"  I  am  to  preach  to  your  people  to-morrow,"  said  a 
brother-minister  on  Satm^day  :  "  What  shall  I  say  to 
them?" 

'' Tell  them,"  said  the  dying  Christian,  ^'tell  them 
that  I  shall  undoubtedly  die,  believing  all  that  I  have 
ever  preached  to  them." 

Ere  the  message  was  delivered,  his  spirit  tranquilly 
passed  to  the  realities  of  the  immortal  life.  '  Let  me 
die  the  death  of  the  righteous ;  let  my  last  end  be  like 
unto  his.' 

—  During  the  summer,  there  was  the  quietness  of 
Christian  growth  among  our  people  in  Lowell.  Our 
churches  were  united,  each  within  itself  and  by  co- 
operation, in  furthering  the  knowledge  and  enjoyment 
of  the  truth.  Conferences  held  on  Sunday  evenings, 
in  our  meeting-houses  alternately,  were  times  of  spe- 
cial union  and  gratification. 

The  growth  referred  to  was  not  interrupted,  though 
it  was  not  so  quiet  as  previously,  for  a  few  weeks,  com- 
mencing in  August.  Some  excitement  was  caused  by 
Tract  operations  on  our  part.     We  had  issued  a  series 


DEATH   OF  MY  FATHER.  265 

cf  pamphlets,  compactly  written  and  printed,  and  thou- 
sands were  judiciously  distributed  by  our  people.  No.  1 
consisted  of  <  Questions  without  Answers.'  The  Pastor 
of  the  First  Congregational  Church  announced  that  he 
had  so  frequently  been  called  upon  to  furnish  replies, 
that  he  should  review  the  Tract  in  several  Sunday- 
evening  lectures. — Notes  were  taken  and  rejoinders 
delivered  in  the  City  Hall,  progressively,  on  Wednes- 
day evenings. 

My  reverend  friend  intermitted  his  lectm-es  for  a 
fortnight,  by  reason  of  absence  from  Lowell,  but  our 
meetings  were  continued — the  Creed  of  the  First  and 
Second  Congregational  Churches  being  up  for  con- 
sideration. Examination  brought  out  the  hopeful  fact, 
that  these  churches  had  the  same  creed  precisely  in 
1832 — that  the  Second  reformed  its  theology  a  few 
years  afterwards,  distinctive  Calvinism  being  entirely 
stricken  out — and  that  the  Third  Church,  organized 
in  1839,  adopted  the  new  order  of  things  in  prefer- 
ence to  the  old.  The  fact  was  hopeful.  It  was  a  sign 
of  progress. 

Meanwhile,  letters  successively  brou^rht  sad  tidings 
from  afar — and  in  early  autumn  there  came  an  epistle 
with  a  black  seal. 

Dr.  Abner  Thomas  departed  this  life,  in  Berkeley  Township, 
Berks  county,  Pennsylvania,  on  the  17th  of  October,  1840,  in  the 
59th  year  of  his  age. 

I  must  not  recall  that  great  grief  for  commentary  in 
these  pages.  <-  The  heart  knoweth  its  own  bitterness  :* 
let  me  not  obtrude  the  sorrows  of  mine.  Let  me  say, 
however,  that  my  first  consolation  was  derived  from 
faith  in  God ;  my  second,  from  a  knowledge  of  my 
father's  useful  and  honorable  life ;  my  third,  from  hav- 
ing endeavored  to  fulfil  the  duties  of  a  son.    Alas  that 

23 


266  IMPROVEMENT   CIRCLES. 

there  should  also  be  regret !  Alas  that  I  ever  failed, 
in  any  particular,  from  childhood  upward,  to  evince 
the  love  and  gratitude  due  to  so  excellent  a  father  ! — 
He  sleeps  in  a  ground  where  no  monument  is  allowed. 
His  record  is  in  the  hearts  of  those  who  knew  his  manly 
qualities.     His  memory  is  sacred  with  his  children. 

—  News  of  our  family-bereavement  reached  me  at 
a  period  of  pressing  interest  in  Lowell.  It  was  like 
singing  merry  songs  to  a  heavy  heart,  to  think  of  busi- 
ness matters  while  in  deep  affliction — but  necessity  for 
activity  prevented  the  mind  from  preying  on  itself. 

The  first  number  of  the  'Lowell  Offering'  was 
issued  in  October.  That  unique  magazine  made  some 
stir  in  its  day,  which  will  justify  a  few  paragraphs  re- 
lating to  its  history. 

During  the  previous  months  of  the  year.  Improve- 
ment Circles  were  held  in  the  Session-rooms  of  our  two 
churches.  Improvement  in  composition  was  the  prin- 
cipal aim,  and  whosoever  felt  disposed,  was  invited  to 
furnish  original  articles.  These  were  corrected  by  the 
Pastors,  (who  were  severally  in  charge  of  the  Circles,) 
and  publicly  read  at  the  meetings,  with  suggestive  com- 
ments, to  large  assemblies.  By  this  process,  surprising 
advancement  was  visible  among  those  who  persevered, 
and  several  persons  of  extraordinary  talent  were  dis- 
covered, mostly  females. 

Why  should  we  not  make  a  selection  of  the  best 
articles,  and  present  them  to  the  public  in  print  ?  The 
suggestion  became  a  reality  in  four  occasional  num- 
bers, the  expenses  being  paid  by  sales  of  copies. 

Why  should  not  the  suggestion  be  extended  to  a 
monthly  publication,  with  a  regular  list  of  subscribers  ? 
This  also  became  a  reality,  the  projector  being  both 
editor  and  publisher.     The  peculiarity  of  the  magazine 


LOWELL    OFFERING.  267 

was  in  the  fact,  that  all  the  articles  were  written  by 
Females  employed  in  the  Mills — or,  as  they  are  popu- 
larly called,  '  Factory  Girls.' 

It  was  decidedly  '  a  new  thing  under  the  sun'— and 
meritorious  also,  without  any  reference  to  the  position 
of  the  writers.  The  articles  were  bona  fide  what  they 
professed  to  be,  and  editorial  corrections  were  very  few 
and  unimportant.  All  sectarism  was  rigidly  excluded 
from  the  work,  while  it  was  under  my  control,  and  my 
name  was  inserted  only  once,  namely,  at  the  bottom  of 
the  last  page  of  the  second  volume.  The  succeeding 
volumes  were  issued  under  other  auspices. 

The  magazine  was  highly  commended  by  distin- 
guished authors  of  America  and  England.  In  the  lat- 
ter country,  a  selection  was  published  in  book  form, 
entitled  '  Mind  among  the  Spindles' — with  the  under- 
standing of  course,  that  it  was  the  mind  of  a  popula- 
tion not  degraded  into  factory-fixtures  —  the  active 
mind  of  New  England  —  mind  having  the  advantage 
of  an  admirable  system  of  Common  Schools — and  even 
that  mind  brought  out  in  cultivation  by  the  Improve- 
ment Circles  of  Lowell. 

No  department  of  our  pastoral  work  (I  speak  for  Mr. 
Thayer  no  less  than  for  myself)  is  more  pleasurable  in 
the  remembrance,  than  the  attention  we  devoted  to  the 
young  people,  in  the  way  of  social  and  intellectual 
culture.  Generally,  they  were  far  from  home,  among 
strangers,  and  busily  occupied  during  the  day.  They 
needed  recreation  and  yearned  for  proper  companion- 
ship. The  Circles  referred  to  answered  these  neces- 
sities, and  at  the  same  time  cultivated  thought  and 
promoted  facility  in  its  expression  —  all  these  influ- 
ences and  tendencies  being  made  subservient  to  re- 
ligious trust. 


208  THANKSGIVING    DAY. 

« Thanksgiving,'  a  festival  long  honored  in  New 
England,  was  celebrated  in  November,  1840.  How  / 
was  engaged  on  the  occasion  may  be  learned  from  the 
following.  It  is  here  inserted  by  special  desire  of 
several  friends.  The  suoforestion  of  universal  observ- 
ance  was  nearly  realized  eleven  years  after  the  article 
was  written.  All  the  States  of  the  Union  excepting 
two  or  three,  celebrated  November  27,  1851,  as 

THANKsaivma  day. 

An  engagement  to  ofl&ciate  at  the  wedding  of  an  intimate 
friend,  required  me  to  mount  my  horse  before  the  peep  of  dawn 
on  Thanksgiving  Day,  1840.  The  parents  of  the  bride,  at  whose 
house  the  nuptials  were  to  be  celebrated,  resided  in  a  village 
fourteen  or  fifteen  miles  distant.  I  arrived  in  season  to  break- 
fast with  the  parties,  and,  having  performed  the  ceremony, 
started  homeward  about  11  o'clock — being  disposed  to  return 
by  another  and  less  frequented  route. 

As  I  journeyed  leisurely  along,  I  perceived,  at  nearly  every 
farmer's  habitation  which  I  passed,  the  usual  evidences  of  hap- 
piness on  a  Thanksgiving  Day.  Families  were  congregated, 
and  old  folks  and  young  folks  seemed  to  me  to  have  pleasing 
prospects  of  turkeys  and  pumpkin-pies — for  these  things  have 
intimate  relation  to  the  social  enjoyment  of  such  occasions.  Ad- 
mirable custom !  said  I.  0  that  it  were  observed  throughout 
the  whole  land,  and  everywhere  on  the  same  day !  For  would 
not  the  happiness  of  each  family  be  increased  by  the  reflection, 
that  every  other  family  was  enjoying  the  same  blessing? 

And  why  should  not  the  wealthier  folks  see  to  it,  that  their 
poorer  neighbors  are  amply  supplied  for  the  occasion?  And 
why  should  not  the  tenants  of  our  Almshouses,  yea,  and  of  our 
Prisons  also,  be  provided  with  a  great  abundance,  ani  of  the 
very  best,  on  that  day  ?  Verily,  the  dinner  of  the  Rich  would 
be  more  savory,  if  they  knew  that  the  Poor  had  reason  to  be 
specially  thankful ;  and  surely  we  should  not  partake  of  our 
good  things  with  less  relish,  if  we  knew  that  even  the  Prisoners 
rejoiced  together! 

These  and  similar  thoughts,  together  with  some  speculations 
as  to  how  such  a  universal  observance  might  be  effected,  so 
deeply  occupied  my  mind,  that  I  lost  my  way  about  noon ;  and 
stopping  at  a  very  genteel  house  to  inquire  the  road,  was  invited 


THANKSGIVING   DAY.  269 

to  dismount,  and  partake  of  a  Thanksgiving  dinner.  The  courte- 
ous manner  of  the  invitation,  and  the  venerable  appearance  of 
the  good  man  of  the  house,  encouraged  inclination,  and  I  entered 
his  dwelling,  first  overhearing  the  instructions  given  to  "  the 
boys,"  namely,  that  my  beast  should  also  have  a  Thanksgiving 
repast. 

I  was  introduced  to  the  wife,  and  sons,  and  daughters,  and 
sons-in-law,  and  daughters-in-law,  and  soon  found  myself  grati- 
fying philoprogenitiveness,  by  playing  with  divers  youngsters 
of  the  third  generation.  "  Happy  family !  here  ye  are  all  to- 
gether," said  I,  "while  I  am  some  hundreds  of  miles  distant 
from  my  kindred." 

"  One  of  ours  is  also  absent  from  home,"  said  the  good  matron; 
"  if  he  were  only  present,  our  joy  would  be  full." 

I  saw  a  tear  in  her  eye  as  she  spoke,  and  thought  proper  to 
change  the  conversation.  And  to  what  should  I  change  it,  but 
to  my  plan  for  a  Universal  Thanksgiving?  The  thought  was 
well  received ;  and  we  talked  about  it  in  the  free  flowing  of  full 
hearts — for  on  Thanksgiving  Day,  if  at  no  other  time,  the  heart 
will  have  its  way,  the  head  to  the  contrary,  notwithstanding. 
In  this  case,  however,  there  was  perfect  unity  with  head  and 
heart. 

Presently  dinner  was  announced,  and  a  goodly  company  were 
we,  and  happy  also,  as  we  moved  in  procession  to  the  large  room. 
First  in  order  went  the  old  folks,  (man  and  wife  for  nearly  forty 
years  ;)  then  came  I,  (as  an  honored  guest,)  with  a  buxom  daugh- 
ter on  my  arm  ;  then  followed  the  other  members  of  the  family  ; 
and  the  ploughman  brought  up  the  rear. 

And  what  a  famous  dinner  met  our  view !  The  large  oaken 
table  with  a  cloth  as  white  as  snow,  was  well-nigh  covered  with 
all  manner  of  dishes,  a  large  turkey  being  most  prominent. 
There  was  enough  for  thrice  our  number,  and  to  spare. 

The  seating  of  the  company  was  admirably  arranged,  and 
seemed  perfectly  understood.  At  the  head  of  the  table  sat  the 
worthy  pair,  and,  by  courtesy  to  the  stranger,  my  partner  and 
myself  occupied  the  other  end.  Right  and  left  of  us,  the  other 
members  of  the  family  were  seated ;  and  I  noticed  a  vacant  chair 
and  plate  about  midway  on  the  side  next  the  father.  My  partner 
softly  whispered  to  me,  that  the  vacancy  was  left  for  her  absent 
brother ;  and  before  I  had  time  to  make  an  inquiry,  the  vene- 
rable patriarch  thus  spake : 

"  Our  worthy  Chief  Magistrate  has  recommended  us  to  set 
apart  this  day  as  a  special  season  for  Thanksgiving,  Praise,  and 
Prayer ;  and  our  duty  as  good  citizens  to  comply,  is  in  harmony 


270  THANKSGIVING   DAY. 

"with  our  duty  as  Christian  people.  And  I  hope  our  hearts  may 
be  suitably  impressed  by  the  blessings  of  the  Lord,  to  return  him 
our  hearty  thanks  for  all  his  mercies,  and  to  implore  a  continu- 
ance of  his  divine  benediction.'' 

I  cannot  give  a  faithful  sketch  of  the  thanksgiving  and  prayer 
"which  ensued.  It  vv^as  indeed  melting — so  simple  in  its  diction 
— so  fervent  in  its  expression — and  withal  so  brief.  Every  heart 
•was  touched ;  especially,  when  the  full  soul  of  the  father  was 
Tented  in  a  prayer  for  the  reformation  and  return  of  his  prodigal 
son :  "  Thou  seest,  0  Lord  !  that  a  chair  and  plate  are  here  for 
him ;  and  thou  knowest,  great  God !  that  our  hearts  and  arms 
are  open  to  receive  him."  So  affecting  was  the  scene,  that  I 
freely  wept;  and  none  more  fervently  responded  Amen,  than 
did  the  invited  guest. 

After  a  moment's  pause,  carving  was  silently  commenced  in 
several  places  around  the  table,  my  own  included — but  the  ope- 
ration was  suddenly  suspended  by  the  inquiry  of  a  little  grand- 
daughter. "  Gran'-papa/'  said  she,  "why  didn't  you  pray  for 
uncle  John  as  well  as  for  uncle  William  ?  You  prayed  for  them 
BOTH  last  Thanksgiving."  A  flood  of  tears  was  the  only  reply. 
"Won't  he  come  home  from  hell  ?"  she  continued.  In  an  instant 
I  understood  the  whole  story.  John  and  William  were  both 
wayward  sons :  the  latter  was  still  in  the  land  of  the  living ; 
the  former  had  departed  to  the  undiscovered  country ;  and  his 
simple-hearted  niece  had  been  told  that  he  was  in  hell !  ^^  Can't 
he  come  home  ?"  she  eagerly  inquired. 

0  ye  who  yearn  so  fondly  over  the  quicJi!  have  ye  no 

sympathy  for  the  dead  f  nay,  for  the  quick  who  icoidd  but  can- 
not die  ?  Be  seated  at  the  feet  of  that  little  child,  and  listen  to 
the  pure  language  of  divine  humanity  !  Smother  not  the  flame: 
it  was  lit  by  a  coal  from  heaven's  own  altar !  Quench  not  the 
Spirit :  it  is  the  breathing  of  the  living  God  !  Will  ye  pray  for 
the  prodigal's  return  from  earth's  wild  waste  to  the  Thanksgiving 
of  an  earthly  home,  and  not  pray  that  your  own  erring  child  may 
be  brought  from  the  world  of  wo  to  the  Thanksgiving  in  the 
home  above  ?  Verily,  I  say  unto  you,  Your  creed  may  seal  your 
lip — but  in  the  heart  ye  pray  nevertheless.  Nay,  ye  pray  not : 
it  is  the  Si)irit  that  maketh  intercession  with  groanings  that  can- 
not be  uttered.  And  shall  there  be  also  an  answer  ?  Yes,  an 
answer  also  ;  and  it  shall  be  the  answer  of  the  Lamb  of  God ! 

"  My  dear  grand-daughter,"   said  the  old  man  with  a 

tremulous  voice,  "  we  hope  uncle  John  is  enjoying  a  better 
Thanksgiving  than  this." 

"Have  they  any  Thanksgiving  in  hell?"  said  the  little  girl. 


THANKSGIVING   DAY.  271 

"My  child,  we  hope  your  uncle  is  in  heaven,"  replied  the 
grandfather,  greatly  agitated. 

I  heartily  desired  that  the  conversation  on  that  subject  might 
here  be  closed;  but  the  child,  in  all  simplicity,  subjoined,  "My 
Sabbath-School  Teacher  told  me  that  uncle  John  died  without  a 
change  of  heart,  and  that  he  is  in  hell." 

Answer  me,  ye  believers  in  a  partial  salvation  :    The  iron 

which  entered  the  soul  of  that  venerable  man  and  all  his  adult 
kindred-^was  it  not  forged  on  your  own  anvil,  an^  pointed  with 
the  serpent's  tooth  by  your  own  hands  ? 

"  Perhaps  he  did — perhaps  he  is ;  we  hope  he  did  not — we 
hope  he  is  not" — replied  the  aged  sire  in  brokenness  of  voice, 
and  greater  brokenness  of  spirit.  The  scene  was  too  painful  for 
me,  and  I  said  to  the  innocent  cause  thereof,  "  My  little  sister, 
our  Father  in  Heaven  loved  your  uncle  John  better  than  your 
grandfather  ever  did;  and  He  is  a  great  deal  more  merciful. 
You  believe  your  grandfather  would  bring  your  uncle  to  the 
heavenly  Thanksgiving,  if  he  could ;  and  you  may  be  sure  our 
Father  in  Heaven  will  not  do  less." 

Immediately  I  introduced  another  subject,  and  exerting  my 
colloquial  powers  to  the  utmost,  succeeded  in  diverting  the  at- 
tention of  the  family  from  the  mournful  topic.  They  saw  my 
object,  and  I  did  not  need  words  to  be  assured  of  their  gratitude. 
A  chastened  pleasure  was  enjoyed  by  the  whole  company ;  and, 
at  the  close  of  the  meal,  my  host  invited  me  to  return  thanks.  It 
was  a  Thanksgiving  unmingled  with  tears  ;  and  we  retired  to  the 
sitting-room  in  a  joyousness  of  spirit  unfelt  for  the  preceding  hour. 

The  circumstances  detailed,  had  evidently  been  forgotten  by 
the  children ;  for  in  the  free  hilarity  of  the  day,  they  soon  began 
their  wonted  pranks  —and  I  was  glad  to  see  it,  not  only  because 
it  amused  and  gratified  me,  but  because  the  older  members  of  the 
family  enjoyed  it.  I  even  joined  in  the  gambols  of  a  sprightly 
black-eyed  boy,  until  his  merry  laugh  was  echoed  from  every  part 
of  the  room. 

Presently,  however,  the  youngsters  betook  themselves  to  the 
spacious  kitchen,  for  a  game  of  blind-man's-buff;  and  I  made 
preparations  to  depart. 

"  I  know  not  who  or  what  you  are,"  said  the  old  man ;  "  but 
I  know  that  we  have  this  day  entertained  an  angel  unawares. 
A  melancholy  thanksgiving  dinner  should  we  have  eaten  this  day, 
had  it  not  been  for  you — for  I  frankly  confess,  that  my  little 
grand-daughter  was  too  much  for  me.  You  know  the  whole 
story.  You  greatly  relieved  us.  You  did  it  by  silencing  the 
tongue  of  the  prattler." 


272  THANKSGIVING  DAT. 

"  And  I  silenced  her,  my  aged  friend,  "by  convincing  her," 
said  I,  "though  I  fear  that  the  rest  of  you  were  only  relieved. 
You  were  not  convinced." 

"Confessedly,"  said  the  worthy  old  man,  "there  are  awful 
doubts  still  resting  on  my  mind ;  and  I  fear  that  the  questions 
which  I  could  not  answer  an  hour  ago,  will  long  ring  in  my  ears, 
and  bring  down  my  hoar  head  in  sorrow  to  the  grave."  After  a 
deep  gush  of  emotion,  in  which  the  family  largely  participated, 
he  continued :,  "  I  may  never  meet  you  again.  If  you  can  throw 
a  ray  of  light  on  the  darkened  path-way  of  an  old  man's  pilgrim- 
age, my  soul  shall  bless  you  till  my  dying  hour.  Tell  me,  why 
you  think  you  silenced  the  little  girl  by  conyincing  her.  Tell 
me,  why  your  assertion  should  have  greater  force  in  her  mind, 
than  the  assertion  of  her  Sabbath  School  Teacher  ?" 

"Good  friends,  let  us  be  seated,"  said  I,  "  and  we  will  talk  this 
matter  over.  First  of  all,  admit  it  to  be  a  fact,  that  your  son  died 
without  a  change  of  heart.  The  little  girl's  teacher  made  an  as- 
sertion, and  she  believed  it.  /made  an  assertion,  and  she  be- 
lieved it — though  mine  was  the  opposite  of  his.  He  had  greatly 
the  advantage  of  me  in  one  respect:  she  knew  him  well — I  was  a 
stranger  to  her.  But  I  had  vastly  the  advantage  of  him  in  an- 
other respect :  he  addressed  the  education  of  the  head,  not  yet  con- 
firmed— 1  addressed  the  spirit  of  the  heart,  not  yet  tainted  by 
the  doubts  and  evil  of  the  world." 

"  I  see  it,  I  see  it,"  said  the  old  man,  thoughtfully.  "  I  pray 
you  repeat  the  argument  you  used  to  her." 

"It  was  substantially  this,"  said  I:  "You  fondly  love  your 
son,  and  would  bring  him  to  the  heavenly  Thanksgiving,  if  you 
could.     God  is  more  merciful  than  you  are :  will  He  do  less  ?" 

"  But,"  quickly  responded  the  mother,  "  has  not  God  said,  that 
those  who  die  without  a  change  of  heart  shall  never  be  brought 
to  Zion  ?" 

"No,  good  mother,"  said  I.  "He  has  not;  yet  you  have  long 
believed  that  He  has.  My  argument  therefore  does  not  convince 
you  ;  but  it  convinced  your  little  grand-daughter — for  her  mind 
is  not  yet  darkened  by  education.  She  is  as  God  made  her — 
simple,  pure,  confiding.  '  Of  such  is  the  kingdom  of  heaven.' 
She  will  believe  any  thing  you  teach  her — but  yet  awhile  the  feel- 
ings of  her  heart  will  be  stronger  than  the  lessons  you  address  to 
her  head.  "Worthy  friends,  if  you  would  have  joy  and  peace  in 
believing,  you  must  learn  a  lesson  from  that  little  child." 

After  a  brief  pause,  I  thus  continued;  "  Mary  and  Martha  had 
so  much  faith  in  the  power  of  the  Saviour,  that  they  severally 
said  to  him,  'Lord,  if  thou  hadst  been  here,  my  brother  had  not 


THANKSGIVINa   DAY.  273 

died/  And  Martha  also  added,  '  But  I  know,  that  even  now, 
"whatsoever  thou  wilt  ask  of  God,  God  will  give  it  thee' — yet  she 
had  not  faith  that  he  could  bring  back  Lazarus,  because  he  had 
been  dead  already  four  days !  Worse  than  this  is  the  doubting 
of  many  Christians.  They  believe  that  Christ  can  save  one 
minute  before  death — but  not  one  minute  afterward!  Oh,  friends, 
Christ's  power  extends  even  into  the  realm  of  death  ! 

"  Besides :  is  there  any  one  who  believes  that  infants  who  die 
in  infancy,  and  idiots,  will  always  be  infants  and  idiots  ?  or  that 
even  the  best  men  do  not  require  and  will  not  experience  any 
change  after  death  ?  Surely,  surely,  if  the  good  be  changed  at 
all,  the  bad  may  consistently  be  changed  for  the  better ;  and  thus 
all  our  race,  including  children,  and  those  who  once  were  idiotic, 
be  on  the  upward  and  onward  march  forever." 

Perceiving  that  these  rational  views  of  the  divine  economy  were 
received  as  a  bright  and  beautiful  revelation,  I  pro'^eded  to  ap- 
ply them  :  "  We  must  never  depart  from  these  divine  truths — 
that  God  is  infinitely  wiser  and  more  merciful  than  we  are,  and 
that  the  Redeemer's  grace  abounds  much  more  than  the  sin  of 
man.  God  was  as  merciful  one  hour  after  your  son  died,  as  Ho 
■was  one  hour  before  ;  and  it  is  only  the  spirit  of  unbelief  which 
gays,  that  the  Saviour's  grace  cannot  change  the  sinner's  heart 
as  well  one  hour  after  as  one  hour  before  his  death.  Your  little 
grand-daughter  as  yet  knows  nothing  of  that  wisdom  of  this  world 
which  limits  the  operations  of  an  all-present,  all-knowing,  all- 
merciful  God,  to  the  short  span  of  human  life.  And  therefore 
she  undoubtingly  yielded  to  my  argument.  I  addressed  to  her 
a  sentiment  taught  me  by  the  Wisdom  from  above :  and  her 
heart  heard  it,  and  believed  it,  and  was  satisfied." 

"Your  words  are  indeed  like  unto  oil  poured  out  freely  on 
the  troubled  waters,"  said  the  old  man ;  "  and  I  feel  as  if  the 
weight  of  a  mill-stone  was  taken  from  my  mind.  But  is  there, 
then,  no  punishment  for  sin  ?" 

"Yea,  verily  there  is,"  I  replied,  "but  it  is  a  punishment 
meted  out  by  the  wisdom  of  the  same  merciful  Father,  to  bring 
his  ransomed  children  to  Himself.  Your  departed  son,  for  whom 
you  did  not  pray,  is  in  the  hands  of  the  same  Divine  Being  as  is 
the  living  child,  for  whom  you  poured  out  your  soul  in  the  full- 
ness of  a  father's  love.  And  they  shall  both  be  brought  home, 
perhaps  tlirougli  great  tribulation;  nevertheless,  they  shall  both 
be  brought  home  to  the  Universal  Thanksgiving  of  our  Fa- 
ther's House;  and  the  joyous  assurance  shall  be  heard,  'We  are 
ALL  HERE  !'  And  thus  shall  be  verified  the  testimony,  that  when 
all  things  [God  only  excepted]  shall  be  subdued,  then  shall  the 


274  STAR   OF   BETHLEHEM. 

Son  also  himself  be  subject  unto  Him  that  put  all  things  undei 
him,  that  God  may  be  all  in  all/'     1  Cor.  xv.  24 — 28. 

As  I  rose  to  depart,  the  old  man  grasped  my  hand.  His  heart 
■was full,  and  he  could  not  speak.  "Be  not  faithless,  but  believ- 
ing," said  I,  as  I  presented  ray  other  hand  to  his  wife — "  Be  not 
faithless,  but  believing,  and  the  peace  and  blessing  of  God  shall 
be  abundantly  yours.  Receiving  the  true  faith  of  Holy  Writ,  ye 
shall  rejoice  vt'ith  joy  unspeakable  and  full  of  glory,  having  the 
presence  of  The  Comforter,  even  the  Spirit  of  Truth." 

I  bade  adieu  to  one  and  all,  vrith  many  thanks  for  social  hos- 
pitality, and  was  soon  on  my  homeward-way.  The  conscious- 
ness of  having  ministered  to  the  comfort  of  a  worthy  household, 
gave  to  me  an  elasticity  of  spirit  which  prompted  a  rapid  move- 
ment, and  my  well-fed  horse  was  in  a  similar  mood.  At  a  sud- 
den turn  in  the  road,  however,  I  nearly  lost  my  balance.     The 

effort  to  recover  my  position awoke  me ;   and,  behold !   it 

was  a  dream ! 

Nevertheless,  a  dream  of  much  truth. 

During  the  latter  half  of  1840,  '  Zion's  Banner,*  a 
paper  published  by  the  Free-Will  Baptists,  became 
urgently  hostile  to  Universalism ;  and  in  December 
the  Methodists  joined  the  crusade  by  issuing  the  « N.  E. 
Christian  Advocate.'  With  their  accustomed  prompt- 
ness and  energy,  the  Universalists  determined  to  have 
an  organ  of  print-communication,  and  the  first  number 
of  the  '  Star  of  Bethlehem'  appeared  in  the  beginning 
of  January,  1841.  It  was  edited  gratuitously  by  the 
resident  pastors,  and  all  expences  were  guaranteed  by 
a  <  Fraternal  Association.'  Some  aid  was  afterwards 
tendered  by  two  clerical  brethren  in  New  Hampshire, 
but  nearly  all  the  labor  and  all  the  responsibility  cen- 
tred in  Lowell. 

Our  enterprise  was  eminently  successful.  Beginning 
■without  any  subscribers,  we  closed  the  first  year  with 
a  list  of  nineteen  hundred — a  remarkable  fact  when  the 
local  character  of  the  publication  is  considered.  Not 
a  member  of  the  Association  was  called  upon  for  a 


READING   BOTH    SIDES.  275 

dime   beyond   the   regular  subscription   price  of   the 
paper. 

Very  different  was  the  history  of  the  « Banner'  and 
the  'Advocate.'  They  involved  large  losses — which 
certainly  did  not  grieve  the  Universalists  of  Lowell, 
for  one  of  those  papers  was  projected,  and  both  were 
published,  with  a  view,  prominently,  to  the  hindrance 
of  our  advancing  cause.  The  « Star'  did  not  rise  until 
the  '  Banner'  was  hung  from  the  walls  of  Babylon,  nor 
until  the  'Advocate'  began  his  plea  for  the  dogmas  of 
Paganism.  "We  did  not  wail  when  the  one  trailed  in 
the  dust,  nor  when  the  other  was  literally  starved  out 
by  the  lack  of  fees. 

'Star  of  Bethlehem!'  How  gloriously  it  shines 
in  the  heavens  of  our  memory !  It  was  radiant  only  by 
reflection,  and  valuable  mainly  because  it  directed  the 
people  to  the  Spiritual  Light. 

—  The  '  Questions  without  Answers'  which  had  trou- 
bled a  clerical  neighbor,  claimed  the  attention  of  Rev. 
Luther  Lee,  editor  of  the  Advocate.  His  Answers 
were  transferred  to  the  Star,  accompanied  by  Rejoin- 
ders. This  course  was  pursued  so  long  as  he  was  pleased 
to  be  respondent,  but  he  stopped  short,  leaving  nearly 
half  of  the  Questions  unanswered.  He  could  be  neither 
persuaded  nor  shamed  into  copying  my  Rejoinders. 

'You  will  find,'  said  a  Universalist  to  a  Methodist, 
'you  will  find  that  we  examine  both  sides  of  the  great 
question  of  Universalism.' 

'0  as  to  that  matter,'  replied  the  Methodist,  'I  read 
nothing  on  religious  subjects  excepting  the  Bible  and 
Mr.  Lee's  paper.' 

'And  that,'  rejoined  the  Universalist,  'is  clear  proof 
that  you  examine  both  sides.  I  hope  you  will  yet  be 
convinced  that  the  Bible  has  the  best  of  the  argument.* 


276  MR.   THAYER   CHALLENGED. 

Mr.  Lee  was  a  man  of  talent,  thongh  the  inversion 
of  his  name  expressed  the  symbol  of  his  genius.  The 
principal  editor  of  the  '  Banner'  was  below  mediocrity 
in  both  talent  and  education — yet  he  had  the  presump- 
tion to  challenge  Mr.  Thayer  to  a  written  discussion ! 
Very  amusing  was  the  history  of  that  aifair,  and  as  I 
had  somewhat  to  do  in  winding  it  up,  let  me  relate  it. 

Mr.  Thayer  called  on  the  editor,  and  said  to  him, 
frankly,  'I  hope  you  will  withdraw  your  letter.  You 
stand  well,  morally,  and  in  piety  too,  I  suppose — but 
the  people  have  no  confidence  in  your  ability  as  a  con- 
troversialist. Certainly  you  are  not  the  man  to  step 
forward  in  such  a  discussion  as  you  propose.  I  should 
dislike  to  publish  your  letter  ;  it  would  not  appear  well 
in  type ;  and  I  therefore  hope  you  will  withdraw  it.' 

<What  a  get  ofi"!'  said  the  reverend  gentleman,  with 
a  contemptuous  self-complimentary  sneer. 

Forthwith  the  letter  appeared  in  the  Star,  verbatim 
et  literatim,  with  twenty  errors  noted  in  the  margin  ! 
They  were  not  errors  in  punctuation,  though  of  these 
there  was  an  abundance — nor  of  composition,  though 
the  style  was  barbarous — but  gross  errors  in  orthogra- 
phy and  grammar. 

Immediately  a  leading  member  of  the  editor's  church 
waited  upon  me,  with  a  grievous  complaint  against  my 
brother-editor.  Sad  injustice  had  been  done.  The 
letter  had  been  copied  by  a  clerk  in  the  Banner  office, 
and  it  was  the  eoi^y  Mr.  Thayer  had  published.  As  a 
means  of  correcting  the  wrong,  the  original  was  placed 
in  my  possession. 

Due  apology  was  made  in  the  Star,  so  far  as  the  facts 
apologized — but  alas,  strict  equity  required  me  to  an- 
nounce, as  I  did  by  specification,  that  the  original  con- 
tained eleven  more  errors  than  the  copy ! 


VISIT   TO   NEW-HAMPSHIRE.  277 

My  home-labors  in  the  sprmg  of  1841,  were  relieved 
by  a  jaunt  into  New  Hampshire  in  June.  The  preach- 
ing points  were  Claremont,  (at  the  State  Convention,) 
Lebanon,  Orford,  and  Wentworth.  Crossing  the  Con- 
necticut river  at  the  beautiful  village  of  Orford,  I  stood 
for  the  first  time  on  the  soil  of  Vermont,  and  pro- 
nounced a  blessing  on  the  '  Green  Mountain  Brother- 
hood.' Re-crossing,  and  pursuing  an  exceedingly  pic- 
turesque route,  (several  miles  being  along  side  of  Baker's 
river,  a  tumbling  roaring  stream,)  I  stood  in  Wentworth 
for  the  second  time. 

Six  years  had  elapsed  since  the  former  visit,  and 
there  had  been  changes.  The  old  had  departed,  and 
the  children  were  now  men  and  women.  But  good  fa- 
ther Keith  was  still  in  the  flesh,  and  in  the  spirit  too — 
for  both  body  and  soul  were  alive  in  the  eighty-sixth 
year  of  co-partnership.  How  his  tear-joyful  eye  and 
gladsome  countenance  seemed  to  light  up  the  spacious 
church  on  the  green,  crowded  with  people !  His  pre- 
sence, as  patriarch  of  the  Pews,  and  the  presence  of 
Rev.  John  G.  Adams  in  the  Pulpit,  and  the  presence 
of  the  Lord  in  the  soul  of  the  preacher,  completed  the 
joy  of  the  latter.  The  well  of  water,  springing  up  into 
everlasting  life,  overflowed. 

Father  Darling,  of  Rumney,  had  gone  home  a  month 
previously,  and  was  tabernacled  by  the  River  of  Life. 
According  to  the  birth  of  the  flesh,  he  was  73  when  he 
departed — but  he  was  only  14  according  to  the  new 
birth — nevertheless  a  man  in  the  highest  sense,  for 
he  was  a  free  man  of  the  Lord.  He  was  not  in  bondage 
through  fear  of  death.  'My  work  is  done,  and  I  am 
ready  to  go,'  was  his  language  when  the  messenger 
knocked  at  the  door. 

'Your  pulse  is  calm  and  quiet,'  said  the  physician. 

24 


278  TEMPERANCE   MEETING. 

<■  There  is  nothing  to  disturb  it/  said  the  dying  be- 
liever, dying  only  in  the  flesh. 

And  when  the  physician  averred  his  conviction  that 
he  couki  not  be  so  resigned  to  departure,  the  trium- 
phant believer  replied,  'You  never  can  be,  until  by 
faith  you  behold  death  swallowed  up  in  victory.'  And 
so  'he  fell  asleep.' 

Monday  evening,  June  20,  was  spent  (could  it  be 
otherwise  than  happily  spent  ?)  in  the  hospitable  dwell- 
ing of  Robert  Morse  in  West  Rumney.  Six  years  be- 
fore, Mr.  Adams  had  his  bachelor-domicile  hard  by, 
for  study  and  the  time  for  rest — and  now  once  more 
we  met  by  'the  ingle  side,'  having  been  together,  in 
thought,  each  night  for  the  space  of  six  years. 

A  ride  of  fifty  miles  on  the  outside  of  a  stage-coach, 
with  a  gentlemanly  driver,  brought  me  to  Concord  on 
the  Merrimac  before  night-fall  of  Tuesday.  The  steeple 
of  the  old  'orthodox'  meeting-house,  which  we  passed 
as  we  entered  the  tow^n,  was  surmounted  by  a  weather- 
cock. Happily  for  the  pastor,  it  was  dumb — else  it 
would  have  frequently  crowed,  as  in  the  days  of  Peter. 

The  sound  of  'the  church-going  bell'  from  another 
steeple,  prompted  an  inquiry.  '  Hawkins  of  Baltimore, 
and  other  Washingtonians,  hold  a  Temperance  meet- 
ing to-night,'  was  the  information  obtained  at  my  hotel. 

The  meeting-house  was  entirely  filled  when  I  took  a 
seat  under  the  gallery  farthest  from  the  pulpit.  Mr. 
Hawkins  delivered  an  able  speech  of  an  hour,  and  then 
invited  'reformed  drunkards'  to  come  forward  and  ad- 
dress the  people.  No  one  stirred.  The  invitation  was 
repeated —  and  I  went  slowly  up  the  aisle.  Any  error 
of  inference  among  the  people  was  corrected  promptly. 
'Very  happy  am  I  to  inform  you,  Mr.  Hawkins,  that 
I  am  not  a  reformed  drunkard.     If  you  will  grant  per- 


TEMPERANCE   AGENCY.  279 

mission,  1  should  be  glad  to  address  this  audience,  for 
a  brief  space,  on  the  value  of  so  living  as  to  need  no 
reformation  in  that  line.' 

Permission  was  granted  in  a  way  to  make  me  feel 
perfectly  at  home,  and  for  half  an  hour  or  more  the 
people  listened  with  the  attention  of  interest.  Several 
'  orthodox'  clergymen  greeted  me  very  cordially  at  the 
conclusion  of  the  speech,  and  after  a  close  conference 
among  themselves,  one  of  the  number  sat  down  by  my 
side.  He  informed  me  that  they  were  seeking  a  State 
Temperance  Agent — he  had  been  deputed  to  ascertain 
how  I  was  situated — where  I  resided — how  occupied — 
whether  I  could  accept  the  station,  &c. 

The  last  inquiry  covered  the  series,  for  I  was  pre- 
pared to  answer  forthwith  in  the  negative — but  wishing 
to  try  an  experiment,  I  informed  the  gentleman  of  my 
name,  and  of  my  connection  as  Pastor  of  the  Second 
Universalist  Church  in  Lowell.  How  his  visage  length- 
ened !  He  looked  as  if  he  had  just  lost  every  friend  he 
had  in  the  world,  and  I  heard  nothing  more  of  the 
State  Agency. 

At  that  time,  a  series  of  Sunday  Evening  Temperance 
Lectures,  by  the  clergy  of  Lowell,  was  in  progress  of 
delivery  in  the  City  Hall.  There  were  eighteen  clergy- 
men in  the  city,  and  all  united  in  the  movement.  A 
subject  was  chosen  by  or  assigned  to  each — the  speakers 
being  ranged  according  to  date  of  settlement  in  Lowell. 
Mr.  Thayer  was  No.  3,  myself  No.  12.  Commencing 
in  February,  the  series  was  completed  in  July.  In 
only  two  instances  was  there  any  gross  trespass  on  the 
unsectarian  character  of  the  joint-effort  in  behalf  of 
Temperance. 

But  sectarism  felt  that  it  was  losing  ground.  The 
mingling  of  men  of  all  denominations,  in   a  common 


280  SKETCH    OF   A    PROXY. 

cause,  was  breaking  down  party  lines  by  revealing  the 
excellencies  which  are  everywhere  to  be  found  among 
religionists,  however  diverse  their  opinions.  All  this 
was  working  specially  for  Universalism — and  so  an  effort 
must  be  made  to  counterwork  the  benign  tendency  of 
things. 

Not  a  clergyman  in  Lowell  seemed  willing  to  step  for- 
ward in  the  kind  of  crusade  contemplated.  It  would  be 
dangerous  to  personal  reputation.  And  so,  by  concur- 
rence of  the  leaders,  a  willing  proxy  was  invited. 

Rev.  M.  Hale  Smith  commenced  the  ministry  as  a  Christian 
Baptist,  and  about  a  jenr  afterwards  became  a  Universalist.  This 
was  about  1828.  In  May,  1835,  he  renounced  Universalism  in 
Hartford,  Connecticut.  After  communicating  his  decided  change 
of  views  to  the  committee  of  the  Universalist  Church,  and  to  Rev. 
Messrs.  Hawes  and  Fitch  of  the  'orthodox'  order,  he  left  the 
town.  Four  or  five  days  afterwards,  he  returned  to  Hartford,  re- 
nounced his  renunciation — said  he  had  been  crazy — and  resumed 
his  ministry  as  a  Universalist. 

In  January,  1836,  he  wrote  a  dishonorable,  deceptive,  anony- 
mous letter, — ^was  accused  of  the  act — solemnly  denied  it,  in 
•writing,  in  most  emphatic  and  comprehensive  terms,  in  March 
— was  tried  before  the  Massachusetts  Convention,  for  both  the 
act  and  the  falsehood,  in  January,  1839 — and  only  escaped  ex- 
pulsion by  written  acknowledgment  of  the  offences  charged, 
backed  by  the  earnest  pleadings  of  brethren  who  hoped  he  had 
sincerely  repented. 

Shortly  afterwards  he  sought  to  induce  his  society  (he  was 
then  settled  in  Salem)  to  withdraw  from  the  Convention — which 
was  promptly  refused.  He  then  left  the  Society,  gathered  a  few 
friends  in  Lyceum  Hall,  and  continued  to  preach  Universalism 
as  before. 

In  the  spring  of  1840,  he  renounced  Universalism  in  a  formal 
lecture  delivered  in  one  of  the  Congregational  Churches,  and  re- 
peated shortly  after  in  another.  This  was  a  matter  of  great 
glorification  among  anti-Universalists,  especially  Rev.  Parsons 
Cooke,  editor  of  the  '  Puritan.'  The  time  was  appointed  for  the 
public  reception  of  the  convert,  but  'there's  many  a  slip  between 
the  cup  and  the  lip.'  The  disciple  was  missing — no  one  in  Salem 
knew  where  he  was — and  the  first  knowledge  of  his  'where- 


THE   PROXY   CHALLENGED.  281 

obouts'  in  two  senses,  located  him  at  his  father's  house  in  Bos- 
ton, professing  ignorance  of  the  whole  transaction !  He  had 
been  crazy  again. 

In  the  course  of  a  few  weeks  he  appointed  a  meeting  at  the 
Lyceum  Hall  in  Salem,  and  then  and  there  recanted  his  late  re- 
nunciation, avowing  himself  a  believer  in  the  final  salvation  of 
all  mankind !  In  reference  to  this  '  backward  somerset,'  Rev. 
Parsons  Cooke  inquired,  editorially,  w^hether  Smith  was  '  a 
maniac  or  an  impostor.'  He  had  made  '  himself  supremely 
ridiculous  to  all  parties.  The  phenomena  of  such  a  mind  defy 
classification.  They  are  subject  to  no  laws,  either  of  rationality 
or  delirium.' 

A  new  society  of  TJniversalists  was  organized  in  Salem,  and 
Mr.  Smith  accepted  a  call  as  Pastor,  September  14,  1840.  Shortly 
after  this  event,  he  renounced  Universalism  for  the  third  time, 
and  on  the  last  Sunday  in  1840  he  was  received  into  full  'ortho- 
dox' communion.  He  however  thought  it  prudent  to  ask  license 
as  a  preacher  from  an  ecclesiastical  body  in  Connecticut.  This' 
he  received  January  5,  1841 — and  was  thenceforward  exceed- 
ingly mad  against  Universalists,  persecuting  them  even  unto 
strange  cities. 

This  was  tlie  man  sent  for  by  '  tlie  evangelical  alli- 
ance' in  Lowell.  He  made  his  appearance  in  the  City 
Hall,  on  Sunday  evening,  July  11, 1841.  The  audience 
was  very  large,  and  the  platform  placed  the  reverend 
endorsers  of  Mr.  Smith  in  full  view  of  the  people. 

I  took  my  position  in  the  middle  aisle,  fronting  the 
speaker,  a  few  paces  distant  from  him,  and  listened  at- 
tentively. He  saw  me,  and  knew  me  well  in  more  than 
one  respect.  Probably  he  suspected  trouble.  Certain 
it  is  that  after  the  sermon  I  stepped  forward  and  handed 
him  a  note,  (written  a  few  minutes  previously  on  the 
crown  of  my  hat,)  inviting  him  to  a  public  discussion  of 
his  arguments  and  alleged  facts — leaving  it  optional 
with  him  to  include  a  review  of  his  personal  history ! 

No  attention  was  taken  of  the  note.  After  dismis- 
sion, I  stepped  on  to  the  platform,  shook  hands  with 

him,  and  wished  to  know  whether  he  would  accept  my 

24* 


282  THE    SMITH   WAR. 

challenge.  He  declined,  because  he  must  needs  devote 
two  weeks  to  his  lectm-es,  and  would  not  consent  to  any 
interruption. 

Vainly  I  proffered  to  wait  his  leisure — stating  that 
it  would  exactly  suit  me  to  wait,  as  I  had  appointed  a 
visit  to  my  kindred  in  Pennsylvania,  and  would  return 
in  season  to  attend  to  his  case.  He  was  bent  on  de- 
clining at  all  hazards,  and  a  Baptist  clergyman  inter- 
fered, with  the  suggestion  of  a  private  interview  on  the 
matter. 

'  No,  sir ;  that  will  not  answer  my  pm-pose.  I  wish 
the  people  to  hear  both  sides  of  the  question.'  And 
the  people  were  so  anxious  to  learn  what  was  going  on 
among  the  clergy,  that  they  crowded  the  platform,  and 
a  desk  lamp  was  thrown  down,  and  broken. 

^' We  can't  have  any  discussion  here,"  said  a  leading 
member  of  the  clerical  coalition.  To  which  I  replied, 
If  Mr.  Smith  will  not  meet  me,  perhaps  you,  sir,  or 
some  other  of  the  clergymen  who  have  brought  him 
here,  will  take  his  place. 

There  was  refusal  on  every  hand,  and  the  City  Hall 
was  shortly  vacated.     <-<■  To  your  tents,  O  Israel !" 

There  was  great  commotion  in  Lowell,  as  may  readily 
be  supposed.  Every  camp  was  alive  with  controversy. 
Not  for  the  purpose  of  affecting  any  argument,  but  as 
a  means  of  determining  the  extent  of  rational  trust  in 
the  proxy's  alleged  facts,  Mr.  Thayer  and  myself  wrote 
a  Biographical  Sketch  of  Rev.  M.  H.  Smith — embracing 
about  as  much  matter  as  would  fill  twenty  of  these 
pages.  It  was  a  comprehensive  summary,  with  dates 
and  documents  to  establish  every  item.  A  large  edi- 
tion was  printed  and  circulated. 

This  was  decidedly  an  acid,  and  there  was  rather 
more  than  enouorli  of  it  to  convert  the  alkali  of  the  alii- 


KESPONSIBLE   ENDORSERS.  283 

ance  into  a  neutral  salt.  Even  the  latter  was  suffici- 
ently tart  to  set  the  serpent's  tooth  on  edge,  as  effectu- 
ally as  if  he  had  eaten  sour  grapes. 

During  my  visit  to  Pennsylvania,  the  furnace  of  Re- 
vivalism in  Lowell  was  glowing  fm-iously.  The  Smith 
was  at  the  forge,  his  coadjutors  were  toiling  at  the  bel- 
lows, and  some  <•  chains  of  darkness'  were  the  result  of 
the  combined  operations.  Meanwhile  the  '  Star'  was 
in  the  sole  charge  of  my  co-editor,  and  its  columns 
were  alive  with  stout  argument  and  keen  wit.  In  point 
and  pungency,  of  reasoning  and  satire,  I  have  never 
seen  those  two  numbers  of  our  paper  excelled. 

On  my  return  from  Pennsylvania,  I  delivered  a  series 
of  Lectures  in  the  City  Hall,  by  way  of  review.  My 
topics  embraced  the  entire  range  of  discussion,  as  af- 
fecting both  the  facts  alleged  and  arguments  presented 
by  Mr.  Smith.  For  him,  personally,  we  had  no  respect. 
He  came  to  Lowell,  (so  it  was  openly  announced,)  <-  on 
the  responsibility  of  all  the  evangelical  ministers  in  the 
city,'  and  it  was  for  the  purpose  of  reacting  on  them  as 
his  vouchers,  that  we  entered  into  the  canvass.  The 
drawer  of  the  note  was  utterly  bankrupt,  but  the  en- 
dorsers were  responsible,  and  they  were  held  for  pay- 
ment by  timely  protest.  They  paid  it,  with  compound 
interest  and  costs. 

Mr.  Smith  delivered  his  series  of  lectures  extensively, 
w^ith  the  zeal  of  a  proselyte  who  suspects  being  sus- 
pected, though  it  is  doubtful  whether  even  Judas  was 
better  paid,  computing  by  the  day.  He  afterwards 
published  a  book,  which  was  subsequently  condensed 
and  adopted  as  a  standard  of  the  American  Tract  So- 
ciety. For  this  reason,  chiefly,  I  have  devoted  con- 
siderable space  to  his  history. 

He  preached  for  several  years  as  a  Congregation- 


284  BOTH   HANDS   FULL. 

alist,  and  in  1851  withdrew  from  the  ministry  to  de- 
vote himself  to  the  Law. 

The  matter  thus  detailed,  led  to  an  acceptance  of 
my  challenge  for  a  discussion,  by  Mr.  Lee.  He  elected 
to  have  it  in  writing,  and  it  was  accordingly  so  con- 
ducted— the  letters  (forty  in  number)  being  published 
in  our  papers  in  Lowell,  ending  in  June,  1842.  What- 
ever were  the  qualities  of  the  correspondence,  it  was 
transferred  to  many  Universalist  periodicals,  whereas 
not  an  editor  of  the  contrary  part  ever  inserted  any 
portion  of  it. 

During  the  progress  of  this  discussion,  other  matters 
of  interest  were  on  hand.  It  will  be  believed  that  both 
hands  were  full  in  my  own  case.  Publication  of  the 
Lowell  Offering,  with  its  adjuncts  of  editorship  and  at- 
tention to  the  Improvement  Circle — joint-editorship  of 
a  weekly  paper — pastoral  duties, — these,  with  the  dis- 
cussion, constituted  an  oppressive  sum  of  labor. 

—  The  Avinter  of  1841-2  was,  as  usual,  a  season  of 
much  activity  in  the  religious  interests  of  Lowell. 
Nevertheless  there  was  a  good  feeling  among  the  peo- 
ple of  all  sects — not  implying  a  unity  of  sentiment,  of 
course,  but  there  was  no  breach  of  the  bond  of  peace, 
by  violent  speech  or  personal  invective.  The  Univer- 
salist clergymen  claim  having  avoided  offensive  per- 
sonalities from  fii'st  to  last,  (excepting  in  the  truthful 
narrative  aforesaid,)  and  our  neighbors  were  generally 
courteous  in  their  tone.  Whenever  their  bile  became 
troublesome,  it  found  vent  in  the  'Banner'  or  the  < Ad- 
vocate,' anonymously ;  and  whenever  there  seemed  to 
be  necessity  for  extra  scurrillity,  they  sent  for  such 
men  as  Rev.  M.  Hale  Smith  and  Elder  Jacob  Knapp. 

The  latter  was  a  renowned  '  Revivalist,'  having 
qualities  which  peculiarly  fitted  him  for  abusive  work. 


A    SERIOUS    CHARGE.  285 

His  sermons  elsewhere  had  consisted  chiefly  of  assaults 
on  Universalists  and  Universalism — not  in  the  way  of 
fair  statement  and  discussion,  but  by  misrepresenta- 
tions of  doctrine  and  impeachment  of  motives.  He 
attracted  large  congregations  by  his  anecdotal  style, 
extravagant  metaphors,  and  eccentric  denunciations. 

He  came  to  Lowell  about  the  middle  of  March.  Sad 
experience,  as  in  <  the  holy  alliance'  of  the  preceding 
summer,  prevented  announcement  that  he  came  by  in- 
vitation of  all  the  <■  evangelicals.'  He  came — and  surely 
if  Bedlam  ever  broke  loose,  its  inmates  abounded  in  the 
<  orthodox'  churches  of  our  city.  Pandemonium  had  also 
a  few  representatives.  The  localities  of  <  the  nether 
world'  were  described  as  only  <■  a  familiar  spirit'  could 
describe  them,  and  its  frightful  scenes  were  depicted 
with  Tartarean  relish.  Such  was  the  prevailing  judg- 
ment after  the  phrenzy-fever  subsided. 

Universalists  saw  that  such  fiery  Revivalism  would 
burn  itself  out  in  a  brief  space,  and  so  they  gave  no 
special  attention  to  its  progress.  There  was  melan- 
choly amusement  in  its  operation.  Scores  of  scandals 
were  afloat  concerning  Universalists.  Several  of  them 
related  to  myself.  The  most  aggravated  one  respected 
maltreatment  of  my  wife.  I  went  to  one  of  the  Re- 
vival meetings  (so  the  story  ran)  and  violently  dragged 
her  away  from  the  anxious  seats  by  the  hair  of  her 
head !  The  ofiience  was  serious,  and  deserved  a  seri- 
ous answer — published  as  follows  : 

There  are  several  errors  in  the  report.  1.  I  have  never  at- 
tempted to  influence  my  wife  in  her  views,  nor  in  her  choice  of 
a  meeting.  2.  My  wife  has  not  attended  any  of  the  revival  meet- 
ings in  Lowell.  3.  I  have  not  attended  even  one  of  those  meet- 
ings myself,  for  any  purpose  whatever.  4.  Neither  my  wife  nor 
myself  has  any  inclination  to  attend  those  meetings.  5.  /  never 
HAD  a  wife. 


286  CHANGE   OF   HEART. 

The  answer  appeared  to  be  satisfactory.  It  was  also 
useful,  because  it  cast  suspicion  on  all  the  extravagant 
narrations  of  Mr.  Knapp.  Secular  papers  republished 
the  scandal  and  its  confutation,  extensively — and  evil 
was  thus  overruled  for  good  beyond  the  little  world  of 
Lowell. 

During  the  Revivalism  referred  to,  Mr.  Thayer  had 
many  visitors  who  were  seeking  light,  and  they  found 
it.  Others  came  to  me  with  the  same  object.  No  sub- 
ject of  inquiry  was  so  frequently  introduced  as  that  of 
a  change  of  heart,  and  the  conversation  was  always  in 
the  same  strain — substantially  as  follows  : 

"I  have  been  told,  repeatedly,  that  Universalis ts  do 
not  believe  in  a  change  of  heart." 

Undoubtedly  we  do.  By  heart,  you  do  not  mean  the 
material  organ  known  by  that  name,  but  the  mind  and 
aflfections.  We  believe  in  the  necessity  of  a  change  in 
these,  in  order  to  fit  the  possessor  for  the  kingdom  of 
God. 

"In  what  then  do  Universalists  differ  from  other 
professing  Christians  ?" 

Prominently  in  two  particulars.  We  maintain  that 
the  change  as  taught  in  the  Gospel  is  rational.  By 
this  is  not  meant  that  we  can  always  understand  the 
process  or  trace  the  means  of  the  change.  '  The  wind 
bloweth  where  it  listeth,  and  thou  hearest  the  sound 
thereof,  but  canst  not  tell  whence  it  cometh  nor  whither 
it  goeth — so  is  every  one  that  is  born  of  the  spirit,' 
John  iii.  8.  We  believe  in  a  change  of  heart  by  the 
operation  of  thought  on  feeling,  and  the  reaction  of 
feeling  on  thought.  When  the  connexion  of  cause  and 
effect  is  not  understood,  the  change  may  be  termed 
miraculous. 

"You  said  there  were  two  particulars  in  which  Uni- 


UNIVERSALISM    IN   DEATH.  287 

versalists  differ  from  other  Christians.     What  is  the 
second?" 

Universalists  believe  that  the  Lord's  purpose  em- 
braces a  change  of  heart  in  every  individual  of  our 
race,  and  that  this  purpose  will  be  consummated  in  the 
Lord's  own  time.  We  see  that  it  is  not  done  now,  but 
it  is  hj  faith  we  walk  as  Christians,  not  by  sight.  Paul 
said,  (■  Now  we  see  not  yet  all  things  put  under  him, 
but  we  see  Jesus  who  for  the  suffering  of  death  was 
crowned  with  glory  and  honor,  that  he  by  the  grace  of 
God  should  taste  death  for  every  man,'  Heb.  ii.  9.  In 
Christ's  death  we  behold  the  commendation  of  God's 
love  to  man  as  a  doctrine  to  enlighten  the  mind;  in 
Christ's  sufferings  we  behold  the  means  of  reaching  the 
feelings.  The  preaching  of  Christ  crucified  thus  be- 
comes the  means  of  a  change  of  heart  in  those  who  be- 
lieve ;  those  who  believe  both  have  and  are  the  first 
fruits  of  the  spirit ;  and  the  fii'st  fruits  are  a  sample  of 
the  universal  harvest. 

—  Another  common  topic  of  inquiry  was,  the  fitness 
of  Universalism  for  the  dying  hom\  Its  unfitness  for 
that  extremity  was  a  prevailing  theme  with  the  clergy, 
their  object  being  rather  to  awaken  alarm  than  to  pro- 
duce rational  conviction.  It  was  therefore  nothing 
surprising  that  the  objection  should  be  mentioned  to 
Universalists  in  its  popular  form. 

"Universalism,"  it  is  affirmed,  "will  do  to  live  by, 
but  not  to  die  by." 

The  fact  that  a  man  dies  tranquilly,  is  no  evidence 
that  his  opinions  are  true.  No  persons  depart  with 
greater  composure  than  those  who  believe  that  Christ 
was  an  impostor — as  witness  the  Jews.  The  Moham- 
medans also — where  can  a  people  be  found  who  meet 
death  with  grvjater  composure,  unless  it  be  our  own 


288  CHRIST    ox   THE    CROSS. 

Pagan  Indians  in  the  midst  of  fiery  torture  by  their 
enemies.  Among  professing  Christians,  Roman  Catho- 
lics Tvill  favorably  compare  with  any  of  the  '  evangeli- 
cal '  Protestants,  in  the  particular  mentioned ;  and 
Universalists  are  equal  to  any  of  them,  as  abundantly 
testified  by  facts. 

"  If  this  be  so,  in  what  respects  is  Universalism  bet- 
ter fitted  to  die  by,  than  any  other  doctrine?" 

I  might  answer  by  inquiring  what  better  Christi- 
anity is,  for  that  purpose,  than  Judaism,  Paganism,  or 
Mohammedanism.  Moses  died  serenely  —  so  did  So- 
crates— so  did  Mohammed — but  Christ  cried  out,  <  My 
God  !  my  God  !  why  hast  thou  forsaken  me  !'  Were  a 
Universalist  to  depart  with  that  agonizing  exclamation 
on  his  lips,  the  fact  would  be  everywhere  proclaimed  as 
a  proof  that  '  Universalism  will  not  do  to  die  by.' 

''  I  never  thought  of  that  case  !  It  is  fearful  to  con- 
sider.    How  do  you  explain  it  ?" 

The  '  orthodox'  sects  say  that  God's  wrath  was  so 
terrible  that  Christ  cried  out  in  agony — but  such  a 
notion  is  sheer  blasphemy,  pardonable  only  on  the  plea 
of  ignorance.  It  was  the  abandonment  and  desolation 
of  a  painful  dying,  the  extremity  of  bodily  sufferings, 
that  caused  Christ's  exclamation  of  wo.  It  was  neces- 
sary that  his  temperament  and  nervous  organization 
should  be  the  most  sensitive  possible,  so  as  to  exhibit 
the  greatness  of  his  love  in  praying  for  his  enemies. 
Insensibility  to  bodily  pain,  in  that  hour,  would  have 
diminished  the  saving  power  of  the  cross. 

"  How  do  you  prove  that  Universalism  will  do  to  die 
by,  aside  from  the  facts  you  might  quote  ?" 

I  might  rather  ask.  How  can  our  opposing  brethren 
prove  that  Universalism  will  not  do  to  die  by  ?  Surely, 
if  a  clear  conviction  of  the  Lord's  universal  and  per- 


COMFORT   IN   DEATH.  289 

petual  love  will  not  answer  the  soul's  need,  in  life,  or 
in  death,  it  is  vain  to  look  for  help.  If  the  soul  be 
alarmed  and  tormented  by  fears  of  endless  wrath,  Uni- 
versalism  is  not  in  fault.  It  is  the  absence  of  Univer- 
salism  that  causes  the  trouble. 

"Have  you  never  heard  of  cases  in  which  persons 
who  professed  Universalism  in  life,  abandoned  it  in 
death?" 

Yes — but  they  are  mostly  apocryphal.  Even  grant- 
ing their  truth,  there  have  been  more  cases  in  which 
persons  embraced  Universalism  on  their  death-bed, 
and  departed  joyfully.  But  as  the  latter  do  not  prove 
that  Universalism  is  true,  neither  do  the  former  prove 
it  to  be  false.  Isolated  facts  cannot  establish  a  prin- 
ciple. All  this  has  already  been  illustrated.  The  ques- 
tion now  is,  whether  firm,  sincere  trust  in  God  as  the 
Father,  Friend  and  Saviour  of  all,  will  or  will  not  im- 
part comfort  and  joy  to  the  soul,  in  the  hour  of  de- 
parture. If  it  will,  the  objection  is  both  senseless  and 
false :  if  it  will  not,  I  should  be  glad  to  hear  of  some- 
thing that  will. 

I  have  said  little  in  this  chapter  of  relief-seasons 
from  labor.  It  must  not  however  be  inferred  that  head- 
and-hand  work  was  perpetual.  On  the  contrary,  I  have 
very  pleasant  recollections  of  holiday  recreations,  in 
company  with  Mr.  Thayer  and  with  others.  I  merely 
refer  to  those  happy  times  lest  it  should  be  supposed 
I  had  forgotten  them,  but  must  devote  a  larger  space 
to  a  few  visitations  out  of  the  usual  line  of  a  pastor's 
experience  or  observation. 

It  will  hardly  be  credited  by  my  Quaker  friends, 
but  I  certainly  had  'the  broad  seal'  of  the  Common- 
wealth of  Massachusetts,  affirming  my  appointment  as 

25 


290  CHAPLAIN   OF   A   REGIMENT. 

Chaplain  of  a  Regiment!  On  two  occasions — (they 
were  the  stated  days  of  'training'  in  two  successive 
years) — I  appeared  on  the  tented  field  with  a  cockade 
in  my  hat,  as  a  customary  element  in  '  the  pomp,  pride, 
and  circumstance'  of  a  general  muster !  My  friend 
Alexander  Wright  loaned  me  a  suitable  horse,  and 
when  I  compared  my  brown  clothes  with  his  coal-black 
coat,  I  thought  the  steed  had  a  more  clerical  appearance 
than  the  rider. 

There  was  nothing  ludicrous  or  otherwise  improper 
in  my  thought  in  the  time  of  prayer.  The  supplica- 
tion that  went  up  from  the  centre  of  the  '  General's 
Staff,'  was  a  sincere  spirit-yearning  for  the  period  when 
men  shall  beat  their  swords  into  plough-shares  and  their 
spears  into  pruning-hooks — even  that  blessed  era  when 
the  nations  shall  learn  war  no  more. 

I  intend  no  discussion  of  the  subject  in  these  pages, 
but  my  early  questioning  of  the  law  of  force  in  a  mili- 
tary way,  has  been  shaken  in  later  years  of  observation 
and  reflection.  I  have  no  doubt,  and  never  had  any, 
of  the  ultimate  triumph  of  justice  and  liberty — but  I 
fear  that  many  people  have  only  a  one-sided  view  of 
the  requisite  means.  Passion  may  lawfully  be  restrain- 
ed by  punishment  or  the  fear  of  it,  to  give  Reason  an 
opportunity  to  exert  its  power ;  legal  suasion  is  an 
important  auxiliary  of  moral  suasion,  in  the  same  sense ; 
and  even  war  may  be  allowable,  if  there  be  a  more 
bitter  thing  than  death.  'Sol  returned,  and  considered 
all  the  oppressions  under  the  sun,  and  beheld  the  tears 
0  f  such  as  were  oppressed  ;  and  on  the  side  of  their  op- 
pressors was  power;  but  they  had  no  comforter.' 

The  grea*  Frederick  once  said  that  'he  had  always 
found  the  Lord  to  be  on  the  side  of  the  strong  batta- 
lions.'    It  was  impiously  uttered,  and  is  not  true,  for 


VISIT   TO   THE   SHAKERS.  291 

the  battle  is  not  aliuays  to  tlie  strong ;  and  even  when 
might  is  victorious  in  the  conflict  with  right,  the  re- 
mark of  an  eminent  statesman  is  worth  considering, 
that  'you  can  do  anything  with  bayonets  excepting 
make  a  seat  of  them.'  Yet  when  we  consider  that  he- 
reditary authority  is  never  voluntarily  relinquished, 
and  that  Despotism  everywhere  seeks  to  perpetuate  its 
power  by  restriction  of  speech  and  censorship  of  the 
press,  I  can  see  small  hope  for  the  freedom  of  the  world, 
apart  from  the  up-lifting  of  the  strong  hand  against  the 
oppressor. 

Similar  thoughts  were  with  me  during  my  official 
presence  on  'the  tented  field.'  My  enjoyments  were 
centred  chiefly  in  observing  the  various  phases  of 
character  and  life,  outside  of  the  camp-limits.  It 
was  worth  being  a  Chaplain,  to  have  an  opportu- 
nity of  witnessing  so  diversified  a  development  of  hu- 
man nature,  without  being  subject  to  public  censure. 

There  was  a  very  comical  auctioneer-pedlar  on  the 
ground,  dressed  as  a  Shaker,  excepting  that  he  wore 
breeches  and  had  red  stockings,  his  shoes  being  fasten- 
ed and  garnished  by  large  steel  buckles.  He  was  a 
dapper  little  man,  of  most  voluble  and  witty  tongue 
when  recommending  his  wares,  yet  he  answered  ques- 
tions in  the  peculiar  Yea  and  Nay  of  the  people  whom 
he  caricatured.  I  mention  him  in  this  place  to  intro- 
duce an  account  of  my  visit  to  the  Shaker  Community 
in  Harvard,  in  the  winter  of  1841-'42. 

I  went  thither  by  invitation  of  one  of  the  preachers,  a 
man  of  less  than  my  own  age.  I  had  met  him  in  the 
<  Trumpet'  office  in  Boston,  and  had  joined  him  in  an 
argument  in  favor  of  Shakerism  against  several  of  my 
brother-ministers.  I  did  it  as  simply  a  lover  of  '  fair- 
play,'  but  my  earnestness  and  single-dom  combined, 


292  HARVARD    FAMILY. 

seemed  to  have  awakened  some  hope  of  my  conversion 
to  the  creed  of  'Mother  Ann  Lee.'  At  all  events,  I 
was  strongly  pressed  to  visit  the  settlement. 

There  was  deep  snow  on  the  ground,  and  I  could  not 
judge  of  the  outward  economies  of  the  farm  as  we  ap- 
proached the  North  Village.  I  had  however  been  at 
the  establishment  in  Shirley  during  a  season  of  earth- 
cultivation,  and  had  no  doubt  that  the  Harvard  Family 
kept  every  thing  in  equally  good  order.  But  I  was 
not  well  pleased  with  the  quarters  of  the  branch  of 
which  my  expectant  « spiritual  father'  was  a  member, 
and  the  impressions  of  the  friend  who  accompanied  me 
were  similar  to  mine.  There  was  not  the  tidiness  nor 
the  air  of  comfort  we  expected  to  see,  even  in  the  sitting- 
room,  and  we  had  no  desire  to  inspect  the  sleeping- 
apartments  of  that  nest  of  bachelors  at  9  o'clock  on 
Sunday  morning. 

We  spent  about  an  hour  and  a  half  in  conversation, 
relating  chiefly  to  the  peculiarities  of  Shakerism,  and 
then  repaired  to  the  Meeting  House.  The  room  was 
truly  a  sample  of  neatness  in  every  respect,  from  which 
we  inferred  that  'the  sisters'  had  it  in  charge.  They 
certainly  were  the  perfection  of  neatness  themselves, 
albeit  their  apparel  was  of  the  plainest  material  and 
arrangement.  Mostly  they  were  past  the  prime  of 
life,  but  there  were  two  or  three  damsels  in  the  com- 
pany whose  bright  eyes  and  glowing  cheeks  consorted 
illy  with  their  antique  caps.  '  The  brothers'  were  dressed 
in  stout  drab  or  gray  cloth,  with  ample  skirts  to  both 
vests  and  coats.  They  took  off  their  broad-brimmed 
hats  in  entering,  and  hung  up  their  coats  when  prepar- 
ing for  the  muscular  parts  of  worship. 

The  visiters  occupied  one  side  of  the  apartment,  and 
<the  saints'  stood,  kneeled,  danced,  whirled,  and  occa- 


FORMS   OF  WORSHIP.  293 

sionally  sat  on  light  movable  benches,  in  the  central 
space.  In  the  progress  of  the  services,  one  of  the  elders 
favored  us  with  a  brief  and  sensible  address  on  good 
morals,  closing  with  an  exhortation  laudatory  of  Sha- 
kerism.  The  members  meanwhile  stood  in  rows  a  few 
feet  apart,  and  so  arranged  that  the  front  row  of  <  the 
sisters'  formed  one  side,  'the  brothers'  another,  and 
the  visiters  the  third,  of  an  equilateral  triangle.  The 
speaker's  position  was  in  the  angle  directly  opposite 
<the  sinners.* 

The  arrangement  was  more  impressive  than  the  ad- 
dress, but  the  position  of  silent  prayer  into  which  that 
singular  community  noiselessly  passed,  was  among  the 
most  solemn  scenes  I  have  ever  witnessed.  There 
must  have  been  much  '  drilling'  to  effect  so  harmonious 
a  movement.  All  kneeled  on  the  open  floor  at  the  same 
instant,  and  remained  motionless  for  a  considerable 
time,  in  an  uniform,  devotional  attitude.  They  ap- 
peared like  so  many  statues,  or  like  a  company  of  once- 
living  worshipers,  now  petrified.  Any  beholder  w^ho 
could  experience  other  than  solemn  and  worshipful 
feelings  under  such  circumstances,  must  be  of  peculiar 
organization. 

I  cannot  say  as  much  regarding  other  parts  of  the 
exercises.  A  few  of  the  sisters  and  brothers  (presuma- 
bly those  who  had  the  best  voices)  took  a  position  some- 
what aside,  and  the  remainder  (about  fifty  in  number) 
stood  in  two  ranks  of  each  sex,  the  divisions  facing 
each  other,  the  brothers  having  their  backs  towards 
the  spectators.  I  remember  this  part  of  the  arrange- 
ment the  more  particularly,  because  I  observed  the 
slight  inward  curvature  of  the  spines  of  the  men,  cor- 
responding to  their  slight  genuflection  when  in  motion 

Occasionally  they  turned  around,  and  we  saw  that  the 

25* 


294  DANCING   AND   MARCHING. 

fore-arms  of  each  were  at  right  angles  with  his  hody, 
the  hands  meanwhile  hanging  loosely  from  the  wrists. 
The  vision  had  ludicrous  associations,  but  propriety  re- 
strained any  sign  of  merriment  by  my  friend  or  myself. 
The  singers  began,  and  the  dancing  began — it  might 
rather  be  called  'springy  walking,'  with  an  occasional 
step  of  an  artistic  type.  Forward  to  the  centre  the 
facing  ranks  moved  to  the  time  of  the  unison-singing, 
and  then  backward — the  inspiring  sentiment  being  ex- 
pressed in  these  couplets,  continually  repeated : 

'Joyfully  we  will  advance, 
And  in  his  praises  sing  and  dance. :[[: 
On  the  sea  of  glass  we  stand, 
With  harps  of  glory  in  our  hand/  :|I: 

In  due  time,  probably  when  the  muscles  were  a-weary, 
the  entire  company  formed  into  a  circle  and  began  a 
symbolic  march  to  the  kingdom  above.  I  was  pleased 
(profanely  I  fear)  with  this  part  of  the  ceremonies,  be- 
cause it  brought  '  the  sisters'  successively  past  my  seat, 
and  I  had  a  near  view  of  the  damsels  before  referred 
to.  Sinner  that  I  was,  I  both  admired  and  pitied  them ! 
The  offence  will  be  pardoned  when  I  add  that  I  also 
pitied  my  friend  of  Boston  memory.  Certainly  I  did 
not  admire  him,  and  cannot  think  he  relished  the  un- 
gainly attitude,  the  half-dancing  half-walking  exhibi- 
tion, or  the  barbarous  music  of  that  circular  march  to 
the  kingdom  of  heaven. 

The  pilgrims  presently  halted,  and  the  words  and 
music  were  changed  to  a  sort  of  chanting-anthem,  of 
which  I  remember  only  these  words : 

'And  says  Mother  Ann, 
If  you  will  be  holy  and  true. 
Crowns  of  glory  you  shall  wear, 
In  e-ter-nal  day.' 


MONKS   AND   NUNS.  295 

Next  in  order  came  the  most  wonderful  section  of 
saintly  exercise.  Several  of  the  sisters  and  brothera 
began  to  whirl,  slowly  at  first,  and  then  more  rapidly, 
until  I  felt  giddy  in  the  observation.  Their  brains 
must  have  been  better  balanced  than  mine  were,  or 
they  had  less  or  more  of  the  article  than  had  fallen 
to  my  share,  else  they  could  not  have  spun  around 
like  a  top,  as  they  did  for  several  minutes  at  a  time. 
They  did  not  appear  to  be  the  least  giddy  when  the 
motion  ceased.  Possibly  they  practically  antedated 
<the  spiral  motion'  of  the  modern  theory  of  creation. 

There  was  nothing  of  farther  interest  on  the  occa- 
sion referred  to,  and  I  probably  saw  the  forms  of  Sha- 
ker worship  in  their  most  inviting  aspect.  A  lady  who, 
with  her  children,  was  in  the  settlement  at  the  time  by 
necessity  of  poverty,  afterwards  informed  me  that  I 
was  known  to  the  elders  by  report,  and  that  special 
pains  were  taken  to  impress  me  favorably.  She  aban- 
doned the  community  so  soon  as  she  had  better  pros- 
pects, and  I  did  not  become  a  proselyte  ! 

The  Shakers  are,  I  have  no  doubt,  a  sincere  and 
morally  worthy  people,  a  few  of  the  leaders  being  men 
of  more  than  average  intellect.  They  are  certainly  an 
industrious  and  prosperous  community,  and  I  am  glad 
there  is  an  institution  of  the  sort  to  accommodate  such 
Protestants  as  desire  to  be  Monks  or  Nuns. 

During  the  quietness  that  preceded  the  storm  of 
Knappism  in  Lowell,  I  reminded  my  Society  of  my  de- 
termination to  leave  New-England  at  the  termination 
of  my  third  year ;  and  after  the  storm  had  swept  by, 
leaving  our  Churches  stronger  than  before,  the  matter 
was  again  brought  up.  I  was  anxious  my  excellent 
people  should  invite  a  successor  in  advance,  so  that  I 


296  SONS   OF  THE   PROPHETS. 

might  introduce  him  to  the  members  and  families  of  the 
Congregation,  the  Sunday  School,  &c. 

Greatly  to  my  satisfaction  the  choice  fell  on  Rev. 
A.  A.  Miner,  then  of  Methuen,  a  neighboring  village. 
Several  exchanges  of  pulpit  service  between  him  and 
myself,  had  brought  the  parties  into  a  very  agreeable 
acquaintance.  An  engagement  ensued,  and  the  union 
was  solemnized  on  the  first  Sunday  in  July,  1842.  My 
valedictory  was  delivered  in  the  forenoon — his  intro- 
ductory in  the  afternoon. 

I  departed  from  Lowell  with  both  sorrow  and  plea- 
sure. Sorrow,  because  never  had  any  man  a  more  en- 
ergetic, devoted  Society,  nor  a  more  earnest  and  faith- 
ful yoke-fellow  :  Pleasure,  because  I  was  relieved  from 
labors  which  sometimes  oppressed  me  sorely.  The  op- 
pression was  not  in  the  usual  range  of  a  pastor's  duties, 
but  in  self-imposition  of  enterprises  which  involved 
both  toil  and  anxiety.  The  Offering  is  the  chief  ex- 
ample. Protracted  correspondence  of  discussion  should 
be  added.  With  these  exceptions,  my  co-worker  had 
a  full  share  of  labor  and  responsibility.  His  zeal  was 
equalled  only  by  his  ability,  and  his  industry  by  his 
success. 

The  progress  of  our  joint-efforts  in  Lowell  was  as 
pleasing  to  the  Universalists  as  the  result  was  satis- 
factory. Both  churches  were  largely  attended,  and 
harmony  was  in  all  our  borders.  We  were  also  in- 
strumental in  adding  several  laborers  to  the  Christian 
ministry. 

In  'the  school  of  the  prophets'  under  charge  of  Mr. 
Thayer,  Rev.  Holden  R.  Nye  of  Brooklyn,  N.  Y.,  and 
Rev.  Varnum  Lincoln  of  Andover,  Mass.,  pursued  their 
studies.  Rev.  J.  J.  Putnam  should  be  included,  not- 
withstanding his  after  connection  with  the  Unitarians ; 


FRATERNAL   REMEMBRANCE.  297 

and  Rev.  C.  A.  Bradley  was,  I  believe,  an  attendant  at 
the  First  Church  durino;  the  stirrin;]^  times  referred  to 
in  these  pages. 

As  associated  with  the  Second  Church  during  the 
same  period,  I  may  mention  Kev.  John  W.  Hanson  of 
Gardiner,  Me.,  Rev.  George  H.  Emerson  of  Salem, 
Mass.,  and  Rev.  W.  G.  Cambridge.  Rev.  D.  M.  Reed, 
of  Newburyport,  was  also  numbered  with  the  congrega- 
tion during  my  pastoral  charge. 

I  prefer  no  claim  to  these  brethren  as  my  sons  in  the 
ministry.  I  could  devote  little  time  and  small  atten- 
tion to  a  family  of  the  sort,  and  with  one  exception  they 
did  not  preach  until  after  my  removal  from  Lowell ; 
yet  I  hope  they  remember  me  as  a  friend  and  brother 
who  aided  them  somewhat  in  their  journeying  to  the 
kingdom  of'heaven. 

To  the  Sun  of  Truth  if  thou  turnest  thy  back, 
The  shadow  of  Self  will  darken  thy  track. 
Is  'Forward^  the  motto?     It  will  end  in  woe, 
For  taller  and  darker  that  shadow  will  grow. 

0  brother !  thou  hast  turned  thy  face  to  the  Sun, 
And  a  good  pilgrimage  with  thee  is  begun. 
To  the  spiritual  equator  still  forward  press. 
And  every  step  thy  shadow  will  be  less. 
Onward,  still  onward  with  cheerfulness  haste, 
Past  Syren  bower  and  o'er  Satyr  waste. 
For  the  shrine  is  with  beauty  and  blessing  crowned, 
And  glory  is  beaming  for  ever  around. 
Thou  shalt  know  thy  pilgrimage  complete. 
When  all  of  shadow  is  beneath  thy  feet. 


298  RAMBLES   IN   PENNSYLVANIA. 


CHAPTER  VIII. 

Rambles  in  Pennsylrania — Schuylkill  Valley — Maiden-creek — Good 
girls  and  sour  vinegar — Pottsville — Down  into  a  coal-mine — Set- 
tlement in  Brooklyn — Sun- shine  and  Shadow — Marriage — Jour- 
ney to  Fort  Ann — Snow-bound  in  returning — Visit  to  Lake  Otsego 
— New  church  dedicated  in  Brooklyn — Dr.  Ely's  reported  conver- 
sion— Dr.  Coxe's  fermentation — '  One  of  their  gang' — Modification 
of  endless  misery — Thanksgiving  Day — Journey  to  Lowell — Five 
miles  of  ice — Journey  to  the  West — Ohio  River — '  Orthodox  oaths' 
—Cincinnati — Rev.  Jno.  A.  Gurley — Miami  valley—Alone  in  Louis- 
ville church—*  Father  of  Waters'—'  The  Grave  Yard'— Prairie- 
country — Lewistown,  Pa. — Sermon  by  moonlight — Devil's  doctrine 
— Discussion  in  a  grove — Rich  man  in  hell — God  out  of  Christ — 
Accepts  an  invitation  to  settle  in  Cincinnati — Departure  from 
Brooklyn — An  escort  of  love. 

The  first  Sunday  after  leaving  Lowell,  I  spent  in 
Brooklyn,  N.  Y.  A  committee  had  visited  me  the  pre- 
ceding spring,  with  pressing  overtures  for  settlement 
in  that  beautiful  city,  but  I  peremptorily  declined. 
Not  because  there  was  no  society  organized  as  yet,  nor 
because  the  believers  were  few,  nor  because  they  wor- 
shiped in  a  small  house  rented  at  a  large  price,  nor  be- 
cause the  opposition  was  strong  and  active.  0  no  ! 
These  would  have  been  reasons  for  acceptance,  had  I 
not  determined  to  travel. 

One  Sunday  spent  in  Brooklyn  shook  that  determi- 
nation somewhat,  and  it  was  more  stoutly  shaken  in 
another  quarter,  shortly  after.  The  earnestness  of  the 
few  Universalists  with  whom  I  became  acquainted,  and 
their  anxiety  for  my  co-operation,  induced  me  to  con- 
sider their  solicitation  seriously.     The  influence  re- 


SCHUYLKILL   VALLEY.  299 

ferred  to,  as  being  in  another  quarter,  was  strongly- 
suggestive  of  '  a  local  habitation.' 

Mr.  Thayer  joined  me  in  New- York,  by  appoint- 
ment, and  never  had  two  bachelors  a  more  delightful 
journeying  of  a  few  weeks,  than  we.  It  was  his  first 
trip  south  of  <■  Gotham.'  Whithersoever  we  went,  he 
was  cordially  welcomed — in  the  introduction,  for  my 
sake — in  acquaintance,  for  Ms  own.  We  spent  some 
days  in  Philadelphia  among  my  olden  friends,  and 
thence  passed  up  the  beautiful  valley  of  the  Schuylkill 
— he  having  keen  enjoyment  in  the  enrapturing  visions 
because  they  were  novel,  and  I  because  they  were 
familiar. 

»  Of  course  we  stopped  in  Maiden-creek,  on  a  special 
visitation  among  my  Quaker  kindred  and  friends.  This 
was  peculiarly  MY  home,  because  my  good  mother  re- 
sided there.  Wherever  she  was,  had  always  been  the 
magnetic  point  in  the  compass  of  my  life,  and  my  yoke- 
fellow accompanied  me  from  his  centre  to  mine. 

It  was  in  the  time  of  wheat-harvesting.  How  the 
golden  grain  was  brought  low  before  the  sturdy  cradlers ! 
How  the  rakers  and  binders  gathered  the  bountiful 
sheaves  !  How  the  whole  company  of  eighteen  men 
scampered  before  an  outraged  community  of  humble- 
bees — the  two  preachers  lying  meanwhile  in  the  shade 
of  a  tree,  out  of  harm's  way ! 

It  was  also  the  season  of  berries  and  cherries,  and 
very  fruitful  were  the  bushes  and  trees  to  which  « Aunt 
Sibby'  welcomed  us.  I  have  mentioned  her  neighbor- 
hood-name— but  it  appears  more  correctly  among  the 
witnesses  of  my  parents'  marriage,  as  Sibylla  Starr. 
No  one  could  be  kinder  than  she  was,  to  everybody. 
Sometimes,  perhaps,  the  girls  whom  <  she  took  to  raise' 
were  doubtful  on  that  point — for,  when  they  were 


300  VISIT  TO   POTTSVILLE. 

crabbed  in  their  manner  or  sour  in  their  temper,  she 
locked  them  in  the  cellar,  and  made  them  shake  the 
vinegar-barrel  until  they  became  good-natured.  In 
this  way,  or  in  some  other  way,  she  always  made  good 
girls  and  always  had  sour  vinegar  ! 

From  Maiden-creek  we  continued  our  rambles  up 
Schuylkill  valley  to  Pottsville.  The  pastor  of  the 
Universalist  society  in  this  borough  was  one  of  my 
'boys.'  I  became  acquainted  with  him  in  Bridegton, 
lower  New  Jersey,  during  one  of  my  missionary  tours 
in  1835.  He  was  then  engaged  in  handicraft.  Deem- 
ing him  fitted  for  the  ministry,  by  character  and  natu- 
ral talent,  I  induced  his  removal  to  Philadelphia  for 
the  purposes  of  study,  and  in  due  time  he  settled  in  ^ 
Pottsville.  He  was  very  ill  at  the  period  of  our  visit 
—  afterward  located  successively  in  Providence  and 
Newark — and  at  the  date  of  present  writing  is  pastor 
of  a  flourishing  society  in  Easton,  Pa.  May  the  worthy 
people  in  that  field  of  much  volunteer-ministry  of  mine, 
be  long  favored  with  the  pastoral  services  of  Rev. 
James  Gallager. 

Mr.  Thayer  and  I  had  much  to  see  in  Pottsville,  on 
the  surface  of  the  earth  and  beneath  it.  Down  into  a 
coal-mine  we  went  a-foot — down,  over  cross-timbers  of 
the  rail-way,  and  past  the  timber  pillars  sustaining  the 
superincumbent  mass  of  earth  and  rock — down,  at  an 
angle  of  about  45  degrees  we  went — down,  into  the 
utter  dark,  the  sun-light  resting  on  the  surface  some 
five  or  six  hundred  feet  above  our  heads — down  into 
the  utter  dark,  with  the  glimmering  of  a  lamp  to  light 
our  way ! 

At  the  foot  of  the  shaft  we  paid  the  usual  '  toll,'  and 
were  guided  along  a  lateral  '  gang-way'  for  some  dis- 
tance— and  then,  looking  upward  at  an  angle  of  about 


SETTLED    IX   BROOKLYN.  301 

45  degrees,  we  saw  the  minors  in  '  the  breast'  of  coal, 
at  work,  each  with  a  lamp  in  the  front  part  of  his  cap. 
It  was  a  place  to  try  the  nerves  of  the  inexperienced, 
and  a  pit  sufficiently  gloomy  to  terrify  the  supersti- 
tious ;  but  we  could  not  depart  without  using  '  the 
pick'  to  bring  away  a  trophy. 

Our  chief  enjoyments  in  Potts ville  were  social,  and 
they  were  centred  mainly  in  the  family  of  Hon.  Strange 
N.  Palmer.  The  hospitalities  of  several  previous  visits 
were  always  crowned  with  invitations  to  share  them 
again ;  and  so  my  friend  and  myself  were  perfectly  at 
home.  I  had  not  been  in  Pottsville  since  1837 ;  but 
the  present  visit  was  so  agreeable  that  I  was  there 
again  in  August,  and  again  in  November  of  the  same 
year,  and  again  in  the  February  following — after  which 
I  went  there  less  frequently. 

Meanwhile,  my  travelling  companion  had  resumed 
his  busy  life  in  Lowell,  and  I  had  accepted  an  imita- 
tion to  locate  in  Brooklyn,  and  was  diligently  at  work. 

This  city  was,  and  is,  the  overgrowth  of  New-York. 
The  intervening  strait,  of  about  730  yards  at  Fulton 
street,  is  crossed  by  a  Ferry,  equal  if  not  superior  to 
any  thing  of  the  kind  in  the  world,  and  many  New 
Yorkers  removed  to  Brooklyn  for  pleasantness  of  resi- 
dence. Among  these  were  a  few  Universalists.  Seve- 
ral attempts  to  have  occasional  lectures,  failed  by 
proprietary  denial  of  the  only  convenient  Hall;  and 
as  a  final  effort,  a  frame  meeting-house  on  Adams 
street,  recently  vacated,  was  hired  in  the  spring  of 
1842.  My  pastoral  relation  with  a  small  number  of 
zealous,  worthy  friends,  was  dated  in  August.  Our 
congregations  gradually  increased,  and  in  the  space  of 
a  few  months,  the  house  was  well-filled  at  morning  and 

afternoon  service,  and  crowded  at  evening  lectures. 

26 


302  LIFE   CO-PARTNERSHIP. 

Interruptions  of  home-labor  Tvere  few  and  brief,  never 
exceeding  one  Sunday  of  absence,  and  seldom  that.  A 
visit  to  Lowell,  in  the  latter  part  of  September,  was 
among  my  truant-weeks.  I  mention  it  in  this  place 
with  mingled  pleasure  and  sorrow,  because  two  out  of 
a  unitary  group  of  five  have  passed  away.  Miss  Sarah 
C.  Edgarton  and  Miss  Charlotte  A.  Fillebrown  were  at 
that  time  sojourning  with  the  worthy  mother  of  my  late 
yoke-fellow,  and  he  and  I  completed  the  visible  circle 
of  friendship  and  love. 

That  week  of  sun-shine  became  a  life-long  memory, 
resolved  into  a  glorious  dream — a  dream  in  which  two 
angels  speak  to  me  of  the  happy  past  and  of  the  hap- 
pier future,  without  allusion  to  the  shadowy  valley 
between. 

—  A  more  commodious  place  of  instruction  and  wor- 
ship was  needed  in  Brooklyn.  The  Society  was  not 
strong  enough  to  build  a  Church,  and  eight  men  (seven 
in  Brooklyn  and  one  in  New  York)  secured  a  fine  loca- 
tion and  erected  a  commodious  Meeting  House,  with 
stores  in  the  basement,  on  the  plan  so  frequently 
adopted  in  New-England. 

The  progress  of  the  building  attracted  increased 
attention  to  our  meetings.  Prospect  of  permanency 
added  to  the  number  of  active  friends,  and  New  Year 
was  ushered  in  with  hearty  congratulations  of  the  New 
Era.  A  journey  into  Pennsylvania,  shortly  afterwards, 
resulted  as  follows : 

Married  in  Pottsville,  Feb.  14, 1843,  Rev.  Abel  C.  Thomas  of 
Brooklyn  City  to  Miss  Maria  Louise  Palmer  of  Pottsville. 

This  announcement  explains  three  things  :  1st.  The 
peculiar  agreeableness  of  that  visit  to  Pottsville  in 
July.    2d.  « A  local  habitation'  preferred  to  travelling 


VISIT  TO   FOBT  ANN.  303 


Ed.  The  warp  of  destiny  and  the  AYOof  of  free-  will — as 
noted  in  a  former  chapter. 

How  cold  the  weather  was,  and  how  warm  the  hearts 
were,  in  Maiden-creek  valley,  when  the  new  relative 
was  escorted  into  the  neighborhood  by  a  line  of  sleighs, 
laden  with  kindred  and  friends  !  How  cold  the  weather 
was,  and  how  warm  the  hearts  were,  in  Brooklyn,  when 
the  pastor  brought  his  companion  into  the  social  circles 
of  his  people ! 

Under  the  Mosaic  statutes,  a  man  was  exempt  from 
war-service  for  one  year  from  the  date  of  his  marriage ; 
but  a  very  pressing  call  from  Fort  Ann  took  me  thither 
in  March.  It  was  the  neighborhood  of  Mr.  William 
Miller's  residence  ;  and  though  the  proverb  was  true  in 
his  case,  that  ^  a  prophet  is  not  without  honor  save  in 
his  own  country  and  among  his  own  kindred,'  still  the 
theory  itself  was  so  countenanced  by  responsible  church- 
dignitaries,  as  almost  to  anticipate  the  bm-ning  up  of 
the  world  in  1843.  An  invitation  to  visit  the  central 
vicinity  of  the  conflagration  could  not  be  resisted. 

By  steamboat  to  Bridgport,  on  Monday,  March  13, 
was  pleasant  enough,  notwithstanding  the  rain ;  but 
the  rain  came  down  in  snow  on  the  route  of  the  Housa- 
tonic  Rail  Road,  and  that  was  not  so  pleasant,  for  it 
impeded  travel.  Nevertheless  we  overtook  the  train 
of  Monday  on  Tuesday  evening  about  11,  and  assisted 
it  to  Albany,  arriving  on  Wednesday  morning  at  half- 
past  2.     The  Hudson  was  ice-bridged,  firmly. 

Misinformation  detained  me  in  Albany  one  day.  On 
Thursday  morning  at  4,  (0  how  cold  it  was  !)  we  were 
on  our  way  north  in  an  open  mail-sleigh,  and  in  about 
twelve  or  thirteen  hours  we  were  in  Fort  Ann,  a  dis- 
tance of  sixty-odd  miles,  having  been  only  once  tipped 
over  into  a  snow-drift. 


304  MAKING   HASTE   SLOWLY. 

The  many  pleasing  incidents  and  conversations  of 
four  days  in  Fort  Ann,  attached  me  greatly  to  the 
worthy  people,  and  I  regretted  to  leave  them.  But  I 
had  married  a  wife,  and  therefore  could  not  stay.  So 
a  company  of  twenty-three  escorted  me,  by  sleighs,  to 
Sandy  Hill,  one  of  the  county-seats  of  Washington ; 
and  two  evening  lectures  in  that  place  completed  my 
mission.  Nine  sermons  in  six  days,  on  the  high-pres- 
sure principle,  did  not  weary  me,  but  if  you  ever  catch 
me  again  in  that  cold  region  in  winter,  without  under- 
garments, and  warmer  socks,  and  overshoes  of  some 
sort,  and  a  thicker  cloak,  you  may  roll  me  in  the  snow. 

Homeward-bound.  And  snow-bound  also.  Not  on 
the  journey  from  Sandy  Hill  to  Albany  on  Wednesday 
March  22.  That  was  gotten  through  with  by  day-light, 
there  having  been  only  one  tip-over  into  a  snow-drift. 
But  what  a  tedium  on  the  Housatonic  Rail  Road ! 

We  started  from  Greenbush  (opposite  Albany)  at  5 
o'clock  in  the  morning  of  Thursday.  The  violent  snow- 
storm then  beginning,  buried  the  rails  ;  and  before  noon 
we  were  brought  to  a  dead-halt,  ^b  miles  from  Bridg- 
port,  and  six  from  the  nearest  station  a-head.  Finding 
it  impossible  to  proceed  with  the  train,  the  Conductor 
released  the  Locomotive  and  struggled  on  for  wood  and 
water.  We  saw  no  more  of  the  engine  until  Friday 
morning  at  9  ! 

There  we  were,  several  of  the  passengers  being  ladies 
with  children — and  there  we  waited,  and  waited.  The 
whistling  wind  we  fancied  to  be  the  breathing  of  the 
iron-steed,  and  the  roaring  of  the  tempest  along  the 
valley  of  the  Housatonic  we  imagined  to  be  his  sound- 
ing tramp.  In  vain.  The  patience  of  many  was  ex- 
hausted, and  at  11  o'clock,  night,  I  was  one  of  the  last 
who  left  the  cars,  seeking  lodgings  among  the  farmers. 


ARRIVING  AT  LAST.  305 

How  others  fared,  I  know  not,  excepting  by  report, 
but  nearly  thirty  of  us  were  quartered  in  a  small  farm- 
house on  the  line  of  the  road  in  North  Kent.  Two- 
thirds  of  the  number,  myself  included,  were  provided 
with  a  kitchen-floor  for  lodging — chosen  because  we 
could  not  do  better.  Each  wrapped  his  cloak  about 
him  and  laid  down,  but  not  to  pleasant  dreams.  There 
were  sore  bones  on  the  morrow. 

At  9  o'clock  on  Friday  morning,  we  hailed  the  ap- 
proach of  three  locomotives,  preceded  by  a  snow-plough. 
«A11  aboard!'  was  the  cry;  and  in  two  hours  we  got 
ahead  six  miles !  Here  we  put  up,  the  engines  being 
attached  to  the  mail-train  westward — and  Philosophy 
was  again  called  upon  for  consolation. 

We  waited  for  11  hours,  and  then  word  came  that 
men  were  busy  in  cutting  through  a  snow-bank  a  few 
miles  east  of  Kent  Plains,  and  that  we  could  not  ad- 
vance until  next  morning.  So  those  procured  beds 
who  could,  and  the  small  remainder  had  the  parlor  floor 
of  a  hotel  to  themselves.  I  slept  soundly  in  my  cloak 
of  long  service.  What  right,  indeed,  had  I  to  com- 
plain? The  landlord's  family  was  in  deep  affliction — 
his  wife  having  been  buried  a  few  days  previously ;  and 
while  I  was  composing  myself  to  sleep,  her  mother  was 
dying  in  an  adjoining  room.  She  departed  before  mid- 
night. ^What  shadows  we  are,  and  what  shadows  we 
pursue!'  —  We  arrived  in  New-York  on  Saturday  even- 
ing, having  been  three  days  and  two  nights  on  the 
journey  from  Albany. 

A  visit  to  Cooperstown  in  June,  was  more  pleasant 
than  the  preceding — not  because  I  found  better  friends, 
but  because  there  were  two  of  us  to  share  the  enjoy- 
ment.    We  had  also  the  company  of  several  friends  on 

the  journey. 

2G* 


306  OTSEGO   LAKE. 

The  scenery  of  the  Hudson  river  has  been  glorified 
unreservedly  by  travellers,  and  I  have  no  disposition  to 
disparage  it.  Nevertheless  the  Juniata  is  superior  in 
many  respects.  There  is  less  depth  and  width  of  water 
in  the  latter,  and  there  is  no  towering  Catskill  looking 
down  upon  it ;  but  the  gorges  of  the  eastern  slope  of 
Alleghany,  as  traced  by  the  Juniata,  present  a  suc- 
cession of  sublime  and  rugged  scenes,  unequalled  by  any 
route  I  have  ever  travelled.  Were  it  possible  to  view 
it  from  a  fine  steam-boat  in  motion,  it  would  be  a  re- 
sort of  scenic-admirers. 

But  there  is  no  sheet  of  water  in  Pennsylvania  equal 
to  Otsego  Lake  in  New-York.  There  is  a  charm  thrown 
around  it  by  the  genius  of  Cooper  in  his  ^  Leather- 
Stocking  Tales,'  especially  the  <Deer  Slayer'  and  'The 
Pioneers' — but  independently  of  this,  the  lake  itself  is 
enchanting.  Even  the  raw  air  and  sprinkling  of  snow 
on  the  1st  of  June,  1843,  could  not  withdraw  us  from 
rapt  contemplation  of  the  fairy-scene. 

The  outlet  of  this  lake  is  a  few  yards  in  width,  and 
is  named  the  Susquehanna,  North  Branch.  How  often 
have  I  wished  to  be  one  of  three  or  four  friends  who 
would  take  a  boat  at  that  point,  and  float  to  Chesapeake 
Bay !  Let  the  voyagers  be  accompanied  by  an  intelli- 
gent pilot — one  who  had  passed  down  frequently  with 
rafts  and  arks  on  the  spring  floods.  What  sublime 
scenery  would  be  passed  on  the  route !  What  interest- 
ing local  traditions,  of  Indians  and  the  early  settlers, 
might  be  gathered!  Surely  it  were  worth  a  voyage 
across  the  Atlantic  to  look  upon  Otsego  Lake,  and 
trace  the  Susquehanna  to  Chesapeake  Bay. 

From  Cooperstown  to  Utica,  and  a  few  days  spent  with 
my  early  friend  and  brother,  A.  B.  Grosh,  and  others, 
completed  our  visitation,  and  we  returned  to  our  home 


REPORTED   CONVERSION.  307 

in  season  to  make  preparation  for  the  interesting  inci- 
dents of  Thursday,  June  22,  1843.  It  was  a  day  of 
rejoicing  with  the  Brooklyn  Universalists.  The  '  Tab- 
ernacle' was  dedicated  at  that  time,  and  our  subsequent 
increase  in  numbers  was  accompanied,  we  trust,  by  in- 
dividual advancement  in  the  spiritual  life. 

A  circumstance  occurred  in  August,  which  aided  us 
much  in  attracting  the  attention  of  independent  think- 
ers. It  originated  in  a  paragraph,  extensively  copied 
from  the  '  Columbia  Spy'  of  July  26, — as  follows  : 

"Rev.  Dr.  Ely,  of  the  Presbyterian  Church,  who  held  a  dis- 
cussion with  Rev.  A.  C.  Thomas  some  years  ago,  preached  a  ser- 
mon in  the  Universalist  Church  of  Reading,  a  few  weeks  since, 
in  the  course  of  which  he  declared  his  beUef  that  the  doctrine  of 
endless  misery  is  not  taught  in  the  Bible." 

In  one  view,  the  report  was  not  incredible — for  his 
rejection  of  Universalism,  in  our  discussion,  rested  on 
a  single  clause  of  the  Scriptures !  '  But  for  this  clause,' 
said  he,  'this  text  would  render  me  a  Universalist.' 
He  referred  to  a  portion  of  Luke  xx.  34-36 :  '  They 
which  shall  he  accounted  worthy  to  obtain  that  world 
and  the  resurrection  from  the  dead,'  &c.  This  clearly 
implied,  as  Christ's  teaching,  that  all  who  shall  be 
raised  from  the  dead  will  be  as  the  angels  of  God  in 
heaven,  and  there  is  no  way  of  evading  Universalism 
excepting  by  denial  of  a  universal  resurrection. 

The  question,  'Whose  wife  shall  she  be?'  was  asked 
by  the  Sadducees,  who  did  not  believe  in  any  resurrec- 
tion whatever,  in  the  presence  of  the  Pharisees,  who 
believed  in  the  resurrection  of  the  just  only.  The 
query  did  not  respect  the  number  but  the  condition  of 
those  who  should  be  raised  from  the  dead ;  and  Christ's 
answer  was  directed  to  the  point  referred  to  him.  He 
also  incidently  corrected  the  error  of  the  Pharisees,  by 


308  THE   ERROR   CORRECTED. 

teaching  that  God  is  'not  a  God  of  the  dead,  but  of 
the  living,  for  ALL  live  unto  him.' 

Dr.  Ely  could  not  be  prevailed  upon  to  notice  this 
exposition  at  the  time,  and  his  conversion  at  a  later 
day  was  not  incredible,  though  improbable.* 

I  wrote  to  Reading  for  information,  obtained  it,  and 
promptly  published  a  correction  of  the  report  referred 
to.  Dr.  Ely,  it  appears,  had  preached  a  stringent  end- 
less-misery sermon  in  the  Presbyterian  church  in  Read- 
ing the  preceding  winter,  and  had  been  invited  to  re- 
peat it  in  the  Universalist  church.  Leisure  did  not  then 
permit,  but  he  promised  to  comply  on  his  next  visit. 
The  time  arrived,  and  the  Doctor  preached  in  the  Uni- 
versalist church,  but  not  the  same  sermon.  It  was  a 
discourse  to  which  Universalists  would  not  object.  '  It 
is  good  enough  Universalism  for  me,'  said  the  Pastor. — 
The  paragraph  before  quoted  was  a  perverted  edition 
of  this  incident. 

*  I  desire  in  this  place  to  record  my  estimate  of  the  character  of 
Dr.  Ely.  It  cannot  be  otherwise  than  honorable  to  him  as  a  man  of 
superior  talent  and  of  exalted  moral  worth.  In  his  days  of  worldly 
prosperity,  he  was  as  liberal  as  the  day  with  his  means,  and  never 
did  the  voice  of  the  poor  appeal  to  him  without  meeting  a  response 
in  'melting  charity.'  In  his  opposition  to  Universalism,  he  has 
sometimes  erred  in  speech  and  always  in  argument — but  I  am  con- 
fident we  never  had  a  more  sincere  or  candid  opponent. 

He  removed  to  Missouri  in  1836,  with  a  view  to  the  establishment 
of  a  Presbyterian  college.  Men  in  whom  he  had  confidence  induced 
him  to  embark  largely  in  land-operations.  Ill  calculation  and  the 
general  disasters  of  that  period  swept  away  his  fortune.  Many  of 
his  friends  had  made  investments  on  his  recommendation,  and  a  few 
of  them  censured  him  in  the  issue,  but  I  never  entertained  a  doubt 
of  his  strict  honesty  of  purpose. 

On  his  return  to  Philadelphia,  he  was  settled  as  Pastor  of  a 
Church  in  the  Northern  Liberties,  and  the  relation  still  continues. 
I  am  grieved  to  learn  that  his  health  has  recently  been  greatly 
impaired.     It  would  please  me  to  hear  of  his  recovery. 


A   VIOLENT   LETTER.  809 

Rev.  Samuel  H.  Coxe  of  Brooklyn  saw  the  original 
announcement,  and  his  wrath  was  kindled.  There  was 
an  opportunity  (he  thought)  to  hit  a  prosperous  Uni- 
versalist  neighbor,  and  so  he  wi'ote  and  published  a 
characteristic  letter — in  substance  as  follows : 

lie  had  known  and  increasingly  esteemed  Dr.  Ely  for  about 
thirty  years,  and  knew  that  the  statement  above-named  was  false. 
Dr.  E.  had  recently  preached  in  Dr.  C.'s  pulpit,  an  admirable, 
faithful  sermon.  They  had  conversed  alone  on  Universalism,  and 
Dr.  Ely  had  expressed  a  deep,  cordial  detestation  of  the  doctrine. 
"He  especially  denounced  its  preachers  as  'perverters  of  scrip- 
ture ;'  and  peculiarly  did  he  characterise  one  of  their  gang,  who 
shall  be  nameless,  as  consummately  specious  and  infatuating  in 
his  wily  and  soul-destroying  way  with  the  multitude,  as  a  'per- 
verter  of  the  Holy  Scriptures.'  " 

In  the  latter  part  of  that  letter,  Dr.  Coxe  waxed  still 
hotter,  and  flatly  denounced  Universalism  as  a  lie,  and 
its  teachers  as  false  prophets,  &c. 

So  much  scum  indicated  violent  fermentation  in  my 
reverend  neighbor.  It  was  both  pitiable  and  melan- 
choly to  witness  this  foaming  out  of  his  own  shame. 
Prudence,  to  say  nothing  of  principle,  impelled  me  to 
a  contrast  of  manner  and  spirit,  and  the  issue  of  seve- 
ral lectures  in  review  was  as  advantageous  to  our  cause, 
as  the  progress  was  exciting.  Many  believers  date 
their  illumination  with  that  era  of  dense  crowd»  in  our 
Tabernacle. 

<One  of  their  gang'  was  obviously  a  hit  at  me,  by 
Dr.  Coxe.  All  that  related  to  <  perverting'  scripture 
was  Dr.  Ely's,  for  he  had  written  in  like  form  in  one 
letter  of  our  correspondence  in  1835. 

The  offensive  letter  referred  to  was  published  early 
in  September,  1843.  On  the  22d  of  that  month  I  in- 
vited Dr.  Coxe  to  an  amicable  discussion  of  Universal- 
ism, but  received  no  answer.  On  the  4th  of  October  I 
sent  him  the  following : 


310  DISCUSSION   INVITED. 

Dear  Sir  :  My  letter  dated  September  22,  and  delivered  to 
you  the  same  day,  is  yet  without  reply.  My  invitation  to  an 
amicable  discussion  was  prompted  by  an  earnest  desire  to  can- 
vass the  doctrines  referred  to ;  and  I  pray  you  to  regard  this  re- 
newed invitation  as  a  confirmation  of  my  solicitude. 

If  you  deem  it  advisable  to  decline,  I  should  be  glad  to  learn 
your  reasons,  and  will  receive  it  as  an  additional  courtesy  if  you 
will  favor  me  with  answers  to  the  following  inquiries : 

1.  In  what  respects  do  you  denominate  Universalism  a  lie? 
Next  Sabbath  evening  I  shall  review  the  corresponding  sentence 
in  your  communication  to  the  '  Evangelist,'  and  your  own  state- 
ment of  particulars  might  facilitate  my  intention  to  bring  the 
subject  before  the  people. 

2.  In  what  passage  of  Holy  Writ  do  you  find  the  strongest  and 
most  positive  proof  of  your  doctrine  of  endless  punishment? 

3.  In  what  passage  of  the  Bible  do  you  discover  the  earliest 
announcement  of  that  doctrine  ? 

4.  Do  you  affirm  endless  punishment  as  a  judgment  for  the 
sins  of  this  life  ?  or  do  you  consider  it  the  consequence  of  an 
eternity  of  sinning? 

I  shall  not  have  immediate  use  for  your  views  on  the  last  three 
items ;  but  they  would  be  of  much  service  to  me  in  a  course  of 
lectures  which  I  shall  commence  next  month. 

I  received  no  reply.  This  might  have  operated  to 
my  personal  prejudice  had  there  been  any  question  of 
my  social  position  or  denominational  standing — or  it 
might  have  degraded  Universalism  with  some,  as  a 
silly,  ephemeral  whim,  had  it  not  been  for  the  Doctor's 
viruleat  assault.  Nor  could  he  plead  disinclination  to 
controversy,  for  he  had  been  a  man  of  war  from  his 
youth.  I  was  therefore  entitled  to  use  his  silence  in 
any  way  of  probable  assumption.  I  certainly  used  it 
with  some  effect  in  the  announcement  and  progress  of 
a  series  of  lectures. 

My  first  query  being  unanswered,  it  behooved  me  to 
define  Universalism  and  identify  it  as  the  Gospel  of 
Christ,  thus  proving  that  it  is  not  a  lie.  The  second 
and  third  questions  opened  a  wide  range  of  exposition 
of  fact  and  text.     The  fom'th  inquiry  led  me  to  con- 


A    MODERN   THEORY.  311 

sider  the  popular  modifications  of  <■  orthodox'  doctrine 
regarding  endless  punishment. 

The  ancient  form  of  the  doctrine  rested  the  soul's 
immortal  destiny  on  the  doings  of  this  present  life — 
preponderating  good  or  evil  being  submitted  to  an  after- 
death  judgment.  It  went  even  farther,  necessarily — 
because  endless  weal  and  endless  woe  could  not  be  in- 
cluded in  any  verdict,  and  so  either  the  virtue  or  the 
vice  of  every  man,  historically,  must  be  without  recom- 
pense. Still  worse.  The  ancient  doctrine  proclaimed 
that  every  man's  immortal  state  is  to  be  decided  by 
what  he  is  or  was  at  the  time  of  his  death — or  for 
an  hour  or  a  week  previously !  This  is  the  popular 
doctrine  of  probation,  united  with  a  special  day  of 
judgment. 

The  monstrous  connexions  and  inferences  of  this  hy- 
pothesis are  so  glaring,  that  distinguished  authorities 
have  sought  to  modify  it.  The  following  are  examples 
— cited  from  the  renowned  publications  of  the  '  Ameri- 
can Tract  Society : ' 

"  Sinners  will  deserve  to  be  punished  as  long  as  they  continue 
to  sin.  If  they  sin  during  the  whole  of  life,  they  will  be  exposed 
to  sufferings  during  life  ;  if  for  a  thousand  years  after  death,  they 
will  deserve  to  suffer  during  that  time  ;  if  eternally,  their  punish- 
ment will  have  no  end."     Tract  224. 

"  God  may  justly  punish  sin  so  long  as  it  exists  ;  and  it  may 
exist  for  ever.  He  who  sins  through  this  life,  may  evidently  sin 
through  another  such  period,  and  another,  and  another,  without 
end.  God  may  justly  punish  us  while  we  continue  to  sin,  if  he 
can  justly  punish  us  at  all."     Tract  181,  by  President  Dwight. 

The  foregoing,  as  linking  sin  and  punishment  in  the 
relation  of  cause  and  effect,  is  sound  doctrine ;  and  we 
shall  be  obliged  (though  sorrowfully)  to  admit  the  truth 
of  endless  punishment  if  endless  sinning  can  be  proved. 
But  the  modified  theory  necessarily  abandons  all  the 


\ 


812  JOURNEY    EASTWARD. 

chief  proof-passages  of  the  doctrine  of  endless  torment ! 
namely,  all  such  as  a,re  supposed  to  teach  hereafter-pu- 
nishment for  the  sins  of  this  life.  The  popular  notion 
of  a  probationary  state,  and  the  cardinal  tenet  of  an 
after-death  day  of  judgment,  are  also  annulled  and  can- 
celled by  this  improvement  of  ancient  ^  orthodoxy.' 

Other  important  subjects  were  treated  in  that  series 
of  lectures,  there  being  greatest  interest  in  the  proofs 
and  illustrations  of  Universalism  as  a  Religion  of  De- 
votion. Our  people  expressed  their  thankfulness  to 
God  in  several  harmonious  ways.  One  of  these  was 
peculiar.  During  the  evening  preceding  <■  Thanksgiving 
Day'  in  November,  they  placed  a  copy  of  my  article  by 
that  title,  in  nearly  every  dwelling-house  in  Brooklyn. 

There  can  be  little  doubt  that  it  was  generally  read. 
It  was  in  the  narrative  form,  which  is  attractive  to  most 
persons,  and  related  to  a  festival  then  present.  It  was 
openly  condemned  in  several  of  the  churches,  in  the 
morning  service  of  that  day.  The  preachers  denounced 
it  as  ^  an  insidious  thing,'  designed  and  adapted  to  ruin 
souls  by  inspiring  a  false  confidence  in  God  ;  but  it  may 
be  doubted  whether  the  people  enjoyed  their  dinner  the 
less,  on  account  of  my  suggestion  of  a  Universal  Thanks- 
giving, on  earth  and  in  heaven. 

An  appointment  in  Lowell  called  me  thither  in  the 
early  part  of  1844.  The  weather  had  been  extremely 
cold,  and  there  were  comparatively  few  passengers  on 
board  the  steamboat  of  the  Norwich  Line.  We  queried 
somewhat  as  to  the  reason,  and  also  why  it  was  that 
the  Koskiusco  had  been  substituted  for  the  regular 
boat,  the  latter  being  of  more  recent  construction. 
All  mystery  was  solved  so  soon  as  we  were  in  Hurl 
Gate.     Beyond,  the  Sound  was  choked  with  ice,  and  it 


FIVE   MILES   OF   ICE.  313 

was  not  politic  to  risk  the  hull  of  a  new  and  elegant 
steamer  in  breaking  through !  Let  us  hope  that  the 
Koskiusco  was  adjudged  to  be  the  stouter  vessel. 

It  was  a  serious  business  to  rush  against  a  great  field 
of  thick  ice,  and  when  head-way  was  stopped,  to  back 
oflf,  get  up  a  full  pressure  of  steam,  and  then  rush  at  it 
again.  Yet  thus  it  was  for  an  hour,  perhaps  two  hours 
or  longer — the  precise  space  is  not  remembered.  Our 
boat  stood  it  nobly,  but  by  and  bye  all  motion  ceased, 
and  backward  was  not  easier  than  forward.  The  ma- 
chinery stopped  at  <■  the  dead  point,'  and  all  effort  to 
move  the  piston  was  in  vain.  Usual  leverage  was  tried, 
but  it  would  not  meet  the  emergency.  As  a  last  resort, 
ropes  were  fastened  to  the  extreme  ends  of  several 
w^heel-arms,  and  by  means  of  the  great  leverage  thus 
obtained  the  piston  was  started,  steam  came  to  our  aid, 
and  again  we  were  in  motion.  Backward  slowly,  then 
forward  rapidly  against  the  ice  the  vessel  pushed — and 
thus  she  worked  her  way  into  the  open  Sound. 

There  was  no  farther  difl&culty  until  we  passed  New- 
London.  Shortly  the  breaking  process  was  resumed, 
but  the  boat  got  decidedly  the  worst  of  it  in  the  fresh- 
water ice  of  the  Thames.  The  hull  was  cut  nearly 
through,  the  paddles  were  broken  to  pieces — and  so  we 
came  to  a  permanent  halt.  We  were  five  miles  or  so 
from  Allyn's  Point,  the  Rail  Road  Station ;  convey- 
ances were  not  to  be  had,  excepting  hand-sleds  for  the 
baggage — and  so  the  passengers  started  off  on  foot, 
over  miles  of  ice.  The  air  sparkled  with  the  cold,  but 
the  sun  shone  brightly ;  and  two  hours  of  slipping, 
walking,  and  sliding  brought  us  to  our  pedestriun  ter- 
minus. We  reached  Boston  late  in  the  evening,  and 
LoAvell  the  next  morning — the  fatigue  of  the  peculiar 

journey  being  more  than  compensated  by  a  most  cordial 

27 


314  JOURNEY   WESTWARD. 

»velcome  from  ^  hosts  of  friends.'  How  pleasm-able  it 
is  to  see  that  you  are  not  forgotten  by  those  whom  you 
have  fondly  remembered !  To  believe,  is  indeed  per- 
petual refreshment :  to  see,  is  unutterable  joy. 

—  Lowell  was  familiar,  in  localities  and  faces.  My 
Spring  journey  was  entirely  different,  and  in  an  oppo- 
site direction  from  Brooklyn.  Westward  ho  !  was  the 
word,  seeking  a  few  weeks'  relief  from  such  constant 
labor  as  was  wearing  me  down.  Besides :  that  olden 
fancy  of  '  travel '  was  within  me — that  spirit  of  unrest 
which  had  for  years  been  pointing,  prophetically  per- 
haps, toward  the  setting  sun. 

So  in  May  I  turned  my  face  in  that  direction.  The 
route  was  familiar,  by  the  Juniata,  across  the  Alle- 
ghany, and  so  to  Pittsburg  and  thence  by  the  Ohio. 
At  Wellsville  began  the  novelty  of  the  journey.  Down 
La  belle  Riviere  we  passed  in  a  good  boat  and  pleasant 
weather,  and  my  eyes  were  never  weary  of  seeing. 
What  a  widening  of  thought  there  was  in  that  great 
western  country !  The  towns  were  not  larger  than  I 
supposed,  and  the  enmneration  of  miles  had  long  been 
familiar — but  as  we  swept  onward,  day  and  night,  there 
was  a  newly-awakened  sense  of  vastness  in  that  western 
realm. 

The  waters  were  high  and  turbid.  Here,  on  this 
river,  said  I — yonder  at  Pittsburg  a  large  vessel  might 
be  freighted,  and  float  through  a  territory  as  fertile  as 
Eden,  one  thousand  miles  to  the  mouth  of  the  Ohio — 
and  thence  one  thousand  miles  more  to  the  mouth  of 
the  Mississippi.  Crossing  the  Ocean  to  Liverpool,  the 
productions  of  the  heart  of  this  continent,  freighted  on 
the  spot,  would  for  the  first  time  be  disturbed. — There 
was  nothing  original  in  the  thought — but  I  began  to 
feel  the  vastness  of  that  western  realm. 


AN    EVIL   HABIT.  315 

I  had  resolved,  on  starting  from  home,  that  I  would 
not  seek  any  occasion  of  controversy  in  the  journey; 
but  there  was  so  tempting  an  opportunity  on  the  way 
to  Cincinnati,  that  I  was  impelled  to  ^  treat  resolution.' 
— Two  men  were  engaged  in  boisterous  conversation  in 
the  forward  cabin.  Both  were  past  the  middle  of  life, 
and,  as  I  afterwards  learned,  stood  high  in  their  re- 
spective neighborhoods  of  residence — the  one  in  Galena, 
and  the  other  in  Kentucky. 

Their  conversation  was  interlarded  with  terrible  pro- 
fanity. Every  sentence,  literally  every  sentence,  was 
coupled  with  a  fearful  oath,  or  more  fearful  impreca- 
tion— not  in  personal  antagonism,  but  in  narration  of 
events  with  which  they  severally  had  been  associated. 
Their  speech  was  both  shocking  and  saddening,  and  I 
retired  to  '  the  guards'  in  front  of  my  state-room.  Per- 
haps I  should  explain  that  ^the  guards'  is  the  familiar 
term  for  the  passage-way  running  lengthwise  of  the 
boat,  overlooking  the  water — a  railing  being  the  guard 
against  accident. 

A  passenger  whom  I  had  noticed  reading  the  Bible 
an  hour  before,  came  along  in  a  few  moments,  and 
stopped  at  my  door.  <'Did  you  notice  the  awful  pro- 
fanity of  those  men?"  said  he. 

''I  could  not  avoid  noticing  it,"  said  I,  "and  I  have 
been  querying  as  to  where  they  could  have  learned  such 
intensity  of  cursing." 

"  It  must  be  a  habit  with  them,"  responded  my  friend, 
— "a  habit  acquired  in  early  life." 

"Probably  so,"  I  rejoined,  ''but  the  difficulty  re- 
mains. There  must  have  been  a  beginning  to  the  evil 
habit,  with  some  one ;  and  my  querying  seeks  its 
origin. 

"I  suppose,"  said  he,  "that  it  originated  in  the  cor- 


316  CANONICAL    CURSING. 

rupt  heart  of  man,  which,  we  are  told,  is  deceitful  above 
all  things,  and  desperately  wicked." 

^^  Some  hearts  are  so,  I  have  no  doubt,  but — " 

<'<-All  hearts  are  so,  until  they  are  regenerated,"  in- 
terrupted my  friend. 

"I  cannot  agree  with  you,  sir,  but  we  will  not  debate 
that  point  now.  Your  supposition  is  reasonable,  that 
such  cursing  as  we  have  heard,  had  its  origin  in  some  des- 
perately wicked  heart.  I  cannot  believe,  however,  that 
those  two  men  feel  the  malignity  their  words  e-xpress. 
They  use  the  language  of  habit.  But  the  man  who 
first  used  it,  must  have  had  corresponding  malignity." 

My  neighbor  approved  this  enlargement  of  his  sup- 
position, and  I  continued:  "Those  men  have  probably 
been  in  profane  company  from  boyhood.  Possibly  they 
learned  it  of  such  preachers  as  pollute  the  Christian 
sanctuary  by  the  cursings  of  Paganism." 

"Why,  what  do  you  mean?"  was  the  inquiry  of  my 
astonished  neighbor. 

"I  mean  precisely  what  I  say.  Some  desperately 
wicked  Pagan  conceived  a  hell  in  the  likeness  of  his 
own  malignity;  and  his  theological  cursing  has  become 
canonical  in  many  Christian  pulpits.  The  worst  of  it 
is  that  the  Supreme  God  is  accused  of  revealing  as  His 
truth,  what  the  desperately  wicked  heart  of  a  Pagan 
imagined." 

"I  cannot  yet  understand  what  you  mean,"  persisted 
my  astonished  neighbor. 

"I  mean  precisely  what  I  say.  Those  two  men  do 
not  feel  the  malignity  of  their  cursing.  If  their  worst 
enemy  was  in  torture  at  the  stake,  they  would  not  per- 
mit him  to  continue  there  an  hour — yet  the  preachers 
say  that  God  will  curse  his  enemies  with  endless  fire, 
and  laugh  at  them  besides !     The  people  would  not 


ORTHODOX   OATHS.  317 

svrear  so  terribly  in  the  streets,  if  the  pieachers  did 
not  STrear  so  awfully  in  the  pulpit." 

^'  Do  you  mean  to  say  that  the  preachers  are  respon- 
^sible  for  such  awful  cursing  as  we  have  heard  this  day?" 
said  he. 

^' Their  doctrine  is  certainly  responsible  for  it,"  I  re- 
plied, "even  the  Pagan  doctrine  of  endless  torment,  be- 
gotten in  sin  and  brought  forth  in  iniquity." 

"You  are  a  Universalist,"  said  he. 

"Very  likely,  and  I  rejoice  to  know  that  there  is  no 
malignity  in  Universalism.  Hence  it  could  not  have 
originated  in  a  desperately  wicked  heart.  Its  fault, 
if  it  be  a  fault,  is  in  its  generosity.  It  certainly  con- 
tains no  element  of  cursing.  It  proclaims  no  wrathful 
God,  no  vindictive  judgment,  no  merciless  hell.  Every 
imprecation  we  heard  this  day,  is  presumptively  an  evi- 
dence that  those  men  are  not  Universalists." 

"Do  not  Universalists  sometimes  swear?"  said  my 
friend. 

"  I  shall  answer  you  the  more  understandingly,  if  you 
will  specify  the  language  of  a  regular  out-and-out  Uni- 
versalist curse!     Let  me  hear  how  it  would  sound." 

There  was  no  answer. 

"A  stern  opponent  of  Universalism,  Rev.  Mr. 
M'Clure,  published  a  book  against  the  doctrine.  One 
of  his  points  was,  that  Universalists  are  not  sincere. 
He  proved  it  by  the  fact,  that  when  they  get  angry  and 
swear,  they  use  orthodox  oaths !  The  most  emphatic, 
consistent  Universalist  curse  which  ?te  could  conceive, 
was  this :  <  God  save  your  soul  to  heaven !'  " 

The  contrast  was  so  marked,  and  the  fancy  so  novel, 

that  my  neighbor  laughed  out -right,  and  walked  away. 

What  his  reflections  Were,  I  know  not.     My  own  wero 

interwoven  with  memories. 

27* 


318  RESPECT   FOR    MAN. 

Journeying  to  Pottsville  in  a  stage-coach,  years  ago, 
I  was  greatly  annoyed  by  the  profanity  of  an  Irish- 
man who  sat  facing  me.  He  was  a  violent,  big-fisted 
fellow,  and  some  discretion  was  necessary  in  handling 
him.  So  I  first  approached  him  through  his  patriotism, 
and  then  through  his  religion.  At  a  favorable  junc- 
ture I  asked  him  whether  their  priests  allowed  the  peo- 
ple to  curse  and  swear  ? 

"  0  no,  indade ;  they  would  dale  mighty  roughly 
with  us  for  the  likes  of  that,"  said  he,  solemnly. 

"And  yet  you  have  been  cursing  and  swearing  terri- 
bly within  the  last  hour.  Would  you  do  so  if  you 
thought  you  were  sitting  face  to  face  with  one  of  your 
priests?" 

He  looked  at  me  intently  for  an  instant,  then  hum- 
bly begged  my  pardon,  and  did  not  utter  another  pro- 
fane word.  He  was  not  restrained  by  respect  for  his 
fellow-passengers,  nor  by  reverence  for  the  Supreme 
Being,  but  by  superstitious  awe  of  the  conjectm^al  priest. 

An  incident,  by  way  of  contrast,  is  connected  with 
my  remembrance  of  a  Surgeon  in  the  Navy.  He  was 
highly  educated,  and  in  all  respects,  of  manner  and 
language,  a  finished  gentleman,  excepting  that  he  was 
profane.  Not,  however,  w^hen  in  conversation  with  me. 
We  were  frequently  together,  and  I  regarded  it  the 
highest  proof  of  his  personal  respect,  that  he  never  ut- 
tered a  profane  word  in  my  presence. 

On  one  occasion  I  mentioned  my  grateful  sense  of 
his  consideration,  and  asked,  "How  does  it  happen, 
Doctor,  that  you  have  greater  respect  for  me  than  you 
have  for  the  Supreme  Being?  You  are  in  His  presence 
always — yet,  as  I  learn,  you  are  frequently  profane  in 
your  speech." 

"I  know  it,  I  know  it,"  said  he,  in  the  self-condem- 


EESPECT   FOR   GOD.  319 

natory  tone  of  conviction.  ''It  is  a  habit,  a  had  habit, 
acquired  in  the  Navy.  From  the  Commodore  down, 
every  body  swears,  excepting  the  Chaplain." 

"I  hope  there  is  no  swearing  in  his  presence,"  said 
I.  "Profanity  is  certainly  a  had  habit.  No  gentleman 
swears  in  the  presence  of  ladies  or  clergymen,  provided 
they  are  of  the  sort  who  have  respect  for  themselves ; 
and  hence  I  consider  the  habit  an  ungentlemanly  one. 
It  is  unworthy  of  you.  Why  do  you  not  break  your- 
self of  it?" 

''I  cannot.     The  habit  is  fixed,"  said  he. 

"You  cannot!  Yet  you  never  use  profane  language 
in  my  presence,  nor  in  the  presence  of  ladies.  The 
difficulty,  Doctor,  is  not  in  the  habit,  but  in  your  lack 
of  nerve.  You  have  not  courage  enough  to  be  true  to 
your  own  convictions." 

"Well,  I  suppose  you  are  right,"  he  replied;  "but 
it  is  hard  to  'teach  an  old  dog  new  tricks' ! " 

— ^What  a  contrast !  Superstition  restrained  the 
uncultivated  Irishman;  the  educated  Doctor  was  re- 
strained by  courtesy.  One  was  a  devout  Roman  Catholic 
— the  other  was  a  polished  gentleman.  Profanity  was 
a  habit  with  each — and  both  believed  in  endless  woe ! 
Neither  of  them  had  Crod  in  his  thoughts,  and  neither 
of  them,  therefore,  could  enjoy  'God's  comfortable 
presence.' 

I  am  grieved  to  hear  that  some  men  who  are  consi- 
dered Universalists  are  addicted  to  the  same  ungentle- 
manly  habit — but  it  is  a  consolation  to  know  that  all  who 
do  swear, '  swear  orthodox  oaths.'  I  do  not  mention  this 
as  a  palliation  of  the  ofifence,  but  as  an  aggravation. 
The  palliation,  if  there  he  any,  is  with  those  who  swear 
according  to  their  creed;  the  aggravation  is  with  those 
who  add  inconsistency  to  the  folly  of  profanity. 


320  CINCINNATI   CITY. 

We  arrived  in  Cincinnati  after  a  very  pleasant  (though 
not  speedy)  passage  of  nearly  three  days  from  Pitts- 
bui'g.  It  was  very  early  in  the  morning,  on  one  of  the 
days  appointed  for  the  market  in  Fifth  street.  So  I 
walked  with  the  buyers  and  talked  with  the  sellers. 
There  were  few  of  the  former  astir  as  yet,  and  the  latter 
were  disposed  to  be  chatty.  Famous  things  had  they 
in  every  branch  of  edible  commodity,  but  only  infor- 
mation was  for  me.  And  1  gained  it.  Surely,  thought 
I,  there  is  no  land  in  which  so  much  of  the  Lord's  pro- 
vidences can  be  had  for  so  little  of  man's  money ! 

Very  shortly  the  sounds  and  other  tokens  of  indus- 
trious thrift  were  everywhere  heard  and  seen.  Can  it 
be  possible  that  this  spot  was  closely  covered  with  trees, 
fifty-five  years  ago  !  And  that  now  there  are  90,000 
inhabitants  I 

Let  me  not  enter  into  details,  neither  let  me  be 
critical  about  a  matter  of  no  practical  account.  Never- 
theless, what  sort  of  a  spirit  was  it  that  sought  in  Ro- 
man history  for  a  name  of  this  city  ?  East  and  West 
of  you  are  two  rivers,  contra-distinguished  as  '  Little' 
and  'Big.'  Surely,  you  should  have  adopted  the  eu- 
phonious sir-name  of  those  streams,  and  called  your 
city  Miami. 

Mine  host  was  Rev.  John  A.  Gurley,  an  enterprising 
brother  who  journeyed  westward  from  New-England 
some  years  before,  and  established  himself  in  Cincin- 
nati. He  became  editor  and  proprietor  of  a  widely- 
circulated  paper,  the  '  Star  in  the  West,'  the  business 
of  which  so  occupied  his  time  and  attention,  that  he 
had  recently  resigned  the  pastoral  care  of  the  Univer- 
salist  Society — and  now  the  station  was  vacant. 

I  preached  to  the  people  on  Sunday.  After  morning 
service,  a  widow-lady  handed  me  the  following  letter : 


A   VIVID    EXPERIENCE.  321 

Dear  Brother  : — I  was  born  and  cradled  in  Orthodoxy.  My 
parents  were  wealthy,  and  I  had  every  advantage  of  education 
and  society,  and  a  large  circle  of  relatives  and  friends.  My  pa- 
rents were  very  kind  and  indulgent ;  my  brothers  and  sisters 
were  very  attentive  and  affectionate.  You  would  naturally  sup- 
pose I  could  not  be  otherwise  than  happy. 

I  was  early  enjoined  to  love  and  fear  God.  The  former  I  could 
not  do, — but  the  latter  I  did  to  perfection.  Often  in  my  earliest 
childhood  I  wished  I  was  a  lamb,  or  kid,  or  butterfly, — or  any 
thing  without  a  soul  to  be  in  danger  of  endless  torment. 

I  was  told  I  had  once  an  amiable  and  excellent  brother,  who 
died  at  the  age  of  fifteen, — long  before  my  memory ;  but  virtu- 
ous as  he  was,  on  account  of  not  being  a  member  of  the  church, 
he  was  suffering  the  just  judgment  of  a  righteous  God, — which 
was,  to  burn  eternally  in  a  lake  of  liquid  fire  !  The  thought  was 
too  heart-rending  to  be  endured.  I  often  wished  I  had  the  power 
to  dethrone  Deity,  and  release  a  beloved  brother  whom  I  had 
never  seen. 

At  a  very  early  age,  there  was  a  great  revival  of  religion  in  the 
church  of  which  my  parents  were  members.  I  was  awakened  to 
inquire.  What  shall  I  do  to  be  saved?  A  deacon  in  our  neigh- 
borhood would  often  say,  "  I  would  willingly  save  you,  if  I  had 
the  power.'^  0  how  wretched  was  my  case  !  If  God  were  only 
as  good  as  our  deacon,  I  might  not  despair. 

In  a  few  months  I  was  enabled  to  believe  that  Christ  would 
save  me  from  eternal  wrath.  I  rejoiced  in  this  hope, — but  soon 
I  was  taken  sick,  and  given  up  by  our  physicians.  In  this  try- 
ing hour,  hope  left  me  and  despair  fastened  his  fangs  upon  me. 
My  wailings  were  heart-rending.  I  said  to  my  mother,  "How 
can  my  father  work  for  the  bread  that  perisheth  ?  Why  not  pray 
day  and  night  for  his  child?  0  that  I  could  roast  behind  that 
back-log  for  a  thousand  years, — or  be  thrown  into  your  oven, 
and  the  fire  kept  hot  for  millions  of  ages, — to  be  afterwards  re- 
leased !  I  might  then  be  resigned."  Wringing  my  hands  iu 
agony,  I  exclaimed,  "Would  that  my  cruel  enemy  was  de- 
throned, or  myself  in  hell,  that  I  might  know  and  endure  the 
worst." 

Every  thing  was  done  for  me  that  could  be  done.  Our  preacher 
said  I  was  one  of  his  best  members,  and  that  God  was  merciful, 
and  myself  an  heir  of  heaven.  But  I  remained  in  this  state  of 
agony  and  despair  for  six  or  eight  months. 

I  then  enjoyed  a  comfortable  hope  again,  but  was  never  happy 
when  I  thought  my  husband  and  children  were  in  danger  of 
being  lost.     I  held  a  dear  little  infant  in  my  bosom,  and  wished 


322  SOWING   IN   HOPE. 

it  might  remain  for  ever  in  infancy,  that  it  might  not  incur  the 
awful  hazard. 

Think,  then,  under  these  circumstances,  ho"W  great  the  transi- 
tion, -when  listening  to  your  discourse  from  the  text.  What  is 
Truth  ? — I  was  brought  out  into  the  glorious  light  of  the  gospel. 
I  was  happy.  I  could  have  shouted  aloud  for  joy.  My  friends 
were  removed  from  the  bottomless  pit  of  despair, — or  rather,  the 
pit  was  annihilated  from  my  mind, — and  heaven  was  ringing 
with  loud  anthems  of  praise  to  the  Lamb,  and  to  Him  that  sit- 
teth  upon  the  throne,  for  ever  and  ever. 

I  thank  heaven  for  this  great  deliverance  through  your  in- 
strumentality ;  and  may  the  Lord  be  with  you,  and  bless  you  in 
your  outgoings  and  incomings,  is  the  prayer  of 

Your  sister  in  the  faith,         

The  sermon  alluded  to  was  delivered  in  Newark, 
N.  J.,  in  September,  1834.  Nearly  ten  years  had 
passed,  and  now,  at  the  distance  of  nearly  a  thousand 
miles  by  the  route  of  travel,  the  writer  tendered  her 
grateful  acknowledgments  —  grateful  in  her.  grateful 
to  me.  Surely  such  cases  serve  as  both  recompense 
and  encouragement  in  the  ministry  of  Evangelism. 

'  Cast  thy  wheat-seed  on  the  waters,  and  thou  shalt 
find  it  after  many  days,'  said  the  wise  man  in  relation 
to  Charity.  When  the  waters  are  receding  from  the 
submerged  soil,  the  sower  goes  trustfully  forth  to  sow. 
Day  by  day  he  approaches  the  brink  of  the  river,  and 
then  he  turns  and  looks  over  the  field.  He  cannot  see 
the  process  of  germination  where  lately  he  sowed,  but 
farther  back  he  beholds  the  tender  blade — farther  still, 
the  green  stalk  gladdens  his  sight — and  he  shouts  as  he 
views  the  waving  of  the  golden  grain  w^here  he  first 
began  to  sow. 

On  the  shore  of  the  rolling  river  thou  shalt  stand,  0 
sower  of  Truth-Seed  !  and  the  rejoicing  of  the  reapers 
shall  be  echoed  in  thv  heart. 

I  had  little  opportunity  to  note  the  religious  aspects 
of  Ohio,     There  was  ocular  proof  in  the  large  congre- 


LOUISVILLE    CHURCH.  323 

gallons  at  the  Miami  Conference  in  Springboro',  and 
in  the  larger  assemblies  in  Cincinnati,  that  the  Univer- 
salists  were  alive.  What  I  had  seen  of  the  West,  in- 
clined me  favorably  to  overtm-es  for  removal  to  the 
Queen  City.  <•  There  must  be  consultation  at  home,' 
said  I ;  and  so,  after  two  Sundays  in  that  friendly 
community,  my  com^se  was  down  the  River. 

About  day-dawn  we  reached  Louisville.  '  We  shall 
depart  in  an  hour,'  said  the  Captain.  There  was  barely 
space  to  visit  the  Universalist  Church.  Inquiry  at  a 
store  close  by,  procured  me  the  key ;  and  there  in  the 
Pulpit  I  stood,  alone,  and  read  a  lesson  from  the  Psalms 
aloud,  and  sang  a  Hymn.  There  was  also  a  )ieart- 
prayer  to  the  Father  of  Spirits. 

There  is  no  virtue  in  wood  and  stone,  yet  is  there 
not  something  peculiarly  solemnizing  and  worshipful  in 
'  the  place  where  prayer  is  wont  to  be  made  ?'  The 
tabernacles  of  the  Lord  were  so  amiable  to  David,  that 
his  soul  yearned  for  them.  There  may  be  true  devo- 
tion in  the  noisy  marts  of  trade,  but  ordinarily  there  is 
not  the  necessary  abstraction  from  visible,  audible  an- 
tagonisms. Be  the  philosophy  what  it  may,  I  was  sen- 
sible of  a  special  spiritual  presence,  standing  alone  in 
that  Christian  Temple  in  Louisville,  at  the  rising  of 
the  sun. 

The  Quaker  himself,  notwithstanding  his  cardinal 
tenet  of  introversion,  cannot  rid  himself  of  the  power 
of  association.  A  case  in  point,  occurred  in  the  State 
of  Delaware  some  years  ago.  The  meeting  had  been 
thinned  by  removals  of  families  to  the  west,  and  by 
deaths,  and  estrangement  of  others  left  only  one  de- 
voted member.  He  lived  some  distance  from  the 
ancient  place  of  worship — yet  every  First-day  morn- 
ing he  went  thither,  opened  the  house,  sat  alone  in 


824  FATHER    OF   WATERS. 

silence  for  an  hour  or  longer,  and  then  closed  the  pre- 
mises and  returned  to  his  habitation.  The  silent  wor- 
shiper was  not  solitary,  for  God  was  in  his  thoughts ; 
and  the  reality  so  solemn  to  him,  is  solemn  in  the  re- 
flection with  me. 

The  rapids  at  Louisville,  called  the  'Falls  of  the 
Ohio,'  appeared  dangerous,  but  the  river  Avas  very 
high,  and  with  some  tossing  and  rolling  on  the  waves, 
we  reached  the  back-water  of  the  Mississippi  below. 
The  '  Father  of  Waters'  was  brim-full  and  overflowino; 
with  the  upper  tributaries,  and  the  flow  of  the  Ohio  was 
checked  into  slugcrishness. 

We  approached  Cairo,  at  its  mouth,  about  11  o'clock 
at  niglit.  I  was  on  the  hurricane-deck  with  the  Pilot, 
and  pitied  the  sleepers  in  the  cabin  beneath  my  feet. 
Overhead,  the  stars  were  looking  down  upon  the  deep 
stream — not  into  it,  for  that  was  impossible — and  I  was 
looking  a-head  upon  the  wide  waste  of  waters.  Close 
to  the  submerged  '  levee'  we  passed,  due  south — round 
the  point  of  Cairo  we  turned,  due  west — and  the  slack- 
ened speed  of  our  powerful  steamboat  gave  evidence 
that  we  were  breasting  the  mighty  current  of  the  '  Fa- 
ther of  Waters.' 

Little  talent  have  I  in  the  way  of  describing  either 
scenery  or  personal  emotions.  Let  both  be  imagined. 
For  the  first  time  I  saw  the  renowned  Mississippi,  and 
by  star-light.  '  With  a  sorrowful  deep  sound '  the  great 
river  was  rollino;  onward  one  thousand  miles  to  the 
Ocean — and  its  sources  were  two  thousand  miles  dis- 
tant, in  the  bald  crown  of  the  Rocky  Mountains.  Our 
high-pressure  engine  had  an  unusually  deep  '  voice,' 
and  the  slowly-measured  escapement  boomed  solemnly 
over  the  watery  waste,  in  the  mid-night  star-light. 

*We  are  passing  over  the  Grave  Yard,'   said  the 


MISSOURI  mvEK.  325 

Pilot.  '  In  low  water,  I  once  saw  tliirtj-six  steam- 
boats from  this  point  —  some  snagged,  others  sunk, 
others  in  motion  above  or  below,  and  others  awaiting 
their  tm-n  to  steer  for  the  narrow  channel.  Many  lives 
have  been  lost  here.' 

Over  the  Grave  Yard  we  were  passing,  on  a  flood 
that  was  over  the  high  banks  of  the  river.  And  the 
steam-voice  seemed  to  boom  a  requiem  for  the  sleepers 
in  the  solemn  depths. 

I  took  little  note  of  mile-measurement,  but  I  remem- 
ber that  the  crown  of  Tower  Rock  was  above  the  water. 
What  a  spot  for  a  monument  to  Fitch  and  Fulton ! 

—  A  day  in  St.  Louis  was  all  I  could  spare,  and  a 
part  of  a  day  and  a  watchful  night  at  Alton,  twenty 
miles  above.  Below  the  latter  point,  the  muddy  Mis- 
souri came  raging  in  from  the  south-west.  It  is  a 
mightier  stream  than  the  Mississippi,  and  should  have 
given  its  name  to  the  junction  for  the  additional  reason 
that  it  gives  character  to  the  river  below.  For  several 
miles  of  the  united  streams,  there  was  a  marked  line  in 
color,  but  gradual  blending  left  only  the  over-mastery 
of  the  Missom'i  at  St.  Louis. 

A  watchful  night  at  Alton — watching  for  a  boat !  A 
swift  one  slipped  by  without  notice  of  its  approach,  and 
a  slow  one  was  my  destiny,  my  destination  being  up  the 
Illinois.  The  boat  corresponded  with  the  river,  both 
being  deep  and  sluggish.  ^ 

At  many  points,  the  river-banks  were  brim-full,  and 
at  others  overflowed  as  far  as  we  could  see  through  the 
dim  woods.  At  one  place,  we  took  a  passenger  and  his 
carpet-bag  from  the  peak  of  a  log-cabin,  the  water  being 
up  to  the  eaves.  lie  had  been  brought  in  a  skiff"  from 
the  bluff"  a  half-mile  back,  and  sat  there  patiently,  wait- 
ing for  a  steamboat !     At  another  place  we  <  wooded ' 

28 


326  PRAIRIE   COUNTRY. 

— that  is,  •SVC  took  all  that  was  not  under  water — the 
squatter  and  his  family  being  meanwhile  in  the  garret 
of  the  cabin.  It  was  amusing  to  see  the  sallow  young- 
sters peeping  at  us  through  the  door-hole  in  the  gable. 

The  squatter  came  in  a  skiff  to  our  boat,  the  latter 
being  held  by  cables  fastened  to  the  trees.  '  The  water 
is  rising,  woodman,  and  your  family  will  be  drowned 
out,'   said  I  to  the  squatter. 

'I  have  a  scow  behind  the  cabin,  and  will  flit  to  the 
bluff,'  was  his  reply. 

There  was  small  use  in  remaining  on  the  spot,  for 
every  stick  of  saleable  wood  was  gone ;  and  ere  an  hour 
the  scow,  containing  all  the  worldly  treasures  of  the 
squatter,  was  passing  through  the  woods  to  the  high 
land.     Rather  his  and  him  than  mine  and  me. 

I  have  not  so  distinct  a  remembrance  of  Peoria  and 
the  lake  above,  nor  of  other  localities,  as  to  justify  de- 
scription; but  Hennepin  is  clearly  in  the  vision  of 
memory.  I  remained  two  days  with  worthy  friends, 
and  was  greatly  pleased  both  with  them  and  with  their 
high  Prairie.  From  the  belt  of  timber  along  the  river 
to  the  belt  of  timber  back,  was  the  mo&t  beautiful  and 
fertile  patch  of  a  few  thousand  acres  of  virgin  soil  that 
I  had  ever  seen.  The  surface  was  slightly  rolling  in 
parts,  with  sufficiency  of  gradual  rise  to  allow  free  drain- 
age to  the  river.  Wheat  was  beginning  to  harden,  and 
the  crop  (if  not  damaged  by  rust)  would  average  fully 
thirty-five  bushels  to  the  acre. 

My  proposed  route  was  northward  to  Chicago,  and 
so  by  the  Lakes  homeward — but  there  were  sad  tidings 
of  the  stage-route  across  the  Prairies  by  reason  of  great 
rains ;  and  I  determined  to  return  by  the  river  to  Pitts- 
burg, and  eastward  over  the  Alleghany. 

Stopping  at  Lewistown  on  the  Juniata  to  visit  my 


SERMON   BY   MOON-LIGHT.  327 

elder  brother,  the  preaching  mood  was  upon  me,  but 
no  place  was  to  be  had  for  the  accommodation  of  a 
meeting.  Efforts  to  obtain  a  hall  awakened  much  in- 
terest,— an  interest  not  diminished  by  the  taunt  of  the 
Lutheran  clergyman,  that  the  Devil  was  the  first  Uni- 
versalist  preacher.  I  heard  of  it  on  Saturday  morning, 
and  forthwith  appointed  a  meeting  for  the  evening  in 
the  open  square  before  the  Court  House,  and  also  for 
Sunday  morning  in  a  grove  on  the  bank  of  the  Kiski- 
quoquilas,  about  half  a  mile  north  of  the  town. 

The  next  step  was  a  written  invitation  to  that  clergy- 
man to  hold  a  discussion  in  the  grove  in  the  afternoon. 
The  invitation  was  accepted,  and  the  preliminaries 
agreed  upon — the  promptness  of  my  reverend  friend 
being  very  agreeable.  He  was  a  man  of  fine  talent 
and  education,  descended  from  a  distinguished  stock. 

On  Saturday  evening  there  was  a  very  large  gather- 
ing. It  was  in  the  warm  month  of  June,  the  air  was 
balmy,  and  not  a  cloud  was  in  the  sky.  The  full  moon, 
rising  over  Black  Log  Mountain,  shone  full  in  my  face 
as  I  stood  on  the  Court  House  steps,  and  I  never  felt 
more  joyfully  solemn  than  I  did  then,  in  considering 
the  heavens,  the  work  of  God's  fingers,  the  moon  and 
the  stars  which  his  wisdom  ordained.  The  thought 
flowed  in  prayer,  and  the  stillness  of  rapt  devotion  was 
in  the  great  assembly. 

The  sermon  was  of  the  discursive-unitary  order.  A 
portion  of  it  related  to  the  taunt  that  the  Devil  was  the 
first  Universalist  preacher. 

The  first  temptation  covers  a  wide  range  of  commentary,  but 
I  will  not  now  dispute  the  doctrine  of  a  personal  Devil,  nor  will 
I  question  his  presence  in  the  Garden,  disguised  as  a  serpent. 
Let  us  rather  confine  ourselves  to  an  analysis  of  his  sermon,  for 
the  purpose  of  deciding  who  it  is  that  is  walking  iu  'the  footsteps 
of  his  illustrious  predecessor.' 


328  CHANGING  THE  SADDLE. 

*Ye  shall  not  surely  die/  was  the  substance  of  his  testimon 
as  addressed  to  our  first  parents.     His  sermon  is  thus  divisible: 

1st.  Sin  is  a  thing  pleasant  in  itself,  and  to  be  desired; 

2d.  Those  who  sin  shall  not  surely  die — that  is,  there  is  a  way 
of  escape. 

In  both  these  particulars  the  Devil  has  been  a  liar  from  the 
beginning.  There  are  no  two  elements  in  Universalism  more 
distinct  and  positive  than  these,— that  sin  and  misery  are  cause 
and  efiect,  and  that  there  is  no  method  of  escape  from  the  punish- 
ment of  wrong,  under  the  government  of  God.  Universalists 
therefore  flatly  contradict  the  Devil  in  both  branches  of  his  ser- 
mon, and  take  sides  with  the  Almighty  in  declaring,  'In  the  day 
thou  eatest  thereof,  thou  shalt  surely  die.* 

But  how  is  it  with  those  of  the  contrary  part  ?  In  all  the 
churches  in  Lewistown,  the  Devil's  doctrine,  in  both  its  divisions, 
will  be  preached  to-morrow !  Your  preachers,  if  they  have 
adopted  the  modern  improvements  of  '  orthodoxy,'  may  not  in- 
deed remind  you  of  the  rare  pleasures  of  sin,  nor  tell  you  that 
the  wicked  are  happier  than  the  righteous — but  such  will  be  the 
purport  of  their  testimony.  In  families,  in  schools,  in  every  de- 
partment of  government,  larger  rewards  are  offered  for  doing  what 
is  in  itself  repulsive  than  for  doing  what  is  agreeable ;  and  sorer 
punishments  are  threatened  to  deter  from  deeds  which  are  con- 
sidered pleasurable  in  themselves,  than  to  restrain  from  less 
tempting  gratifications. 

The  simple  fact  that  your  preachers  proclaim  endless  rewards 
for  virtue  and  endless  punishments  for  vice,  clearly  implies  that 
the  wicked  have  the  best  of  it  in  the  present  life — so  largely  the 
best  of  it,  that  a  never-ending  future  retribution  is  necessary,  in 
order  to  make  an  even  balance  in  'the  long  run!'  The  principle 
involved  is  unquestionably  the  doctrine  of  the  Devil. 

Still  farther  to  show  that  they  have  joined  hands  with  the  old 
serpent,  your  preachers  will  eloquently  point  out  a  means  of  es- 
cape from  the  just  punishment  of  sin — and  the  whole  effort  will 
so  travel  in  a  circle,  as  to  come  back  at  last  to  the  text-sermon 
in  the  garden,  'Ye  shall  not  surely  die!' 

After  the  assembly  was  dismissed,  a  citizen  remarked 
in  my  hearing,  as  I  passed  through  the  crowd,  that  the 
'saddle  had  been  put  upon  the  other  horse.' 

Our  meeting  in  the  grove  on  Sunday  morning  was 
well  attended,  but  it  seemed  as  if  the  entire  population 
was  present  in  the  afternoon,  to  hear  the  discussion. 


DISCUSSION   IN   A   GROVE.  329 

The  preliminaries  specified  my  affirmative  as  the  first 
branch,  and  the  Lutheran's  affirmative  as  the  second. 
Three  moderators  were  chosen,  not  one  of  them  a  Uni- 
versalist.  Each  speech  was  limited  to  thirty  minutes 
— and  there  were  to  be  eight  speeches  in  all. 

I  opened  in  the  affirmative  of  Universalism  and  my 
opponent  followed.  When  this  branch  was  closed  he 
refused  to  proceed  with  the  affirmative  of  endless  pun- 
ishment, and  insisted  that  I  should  speak  first  in  the 
negative !  There  could  not  be  clearer  proof  that  he 
felt  the  weakness  of  his  cause.  It  was  certainly  both 
pitiable  and  amusing.  The  Moderators  saw  he  was  in 
error,  but  were  loath  to  pronounce  against  him,  and 
finally  begged  me  to  proceed  in  proof  of  the  negative ! 
Even  that  was  complimentary. 

''I  will  comply,  on  condition  that  my  friend  will  name 
the  five  principal  passages  on  which  he  intends  to  rely 
in  the  affirmative,"  said  I. 

He  complied,  and  I  devoted  an  average  of  six  min- 
utes to  each,  pointing  out  wherein  they  fell  short  of 
proving  the  doctrine  of  endless  woe.  It  was  done  in  a 
short  way,  necessarily.     Eor  example : 

It  is  not  my  duty  (and  if  it  loas,  six  minutes  would  not  be 
sufficient  time)  to  explain  'the  rich  man  and  Lazarus/  I  will 
say,  however,  that  it  is  a  parable,  designed  to  set  forth  the  pub- 
licans and  sinners  on  the  one  hand,  and  the  Scribes  and  Phari- 
sees on  the  other,  in  contrast.  The  lost  sheep,  the  lost  piece  of 
silver,  the  prodigal  son,  and  Lazarus,  are  so  many  different  re- 
presentations of  the  publicans  and  sinners ;  and  the  murmuring 
Scribes  and  Pharisees,  who  considered  themselves  righteous,  are 
represented  successively  by  the  sheep  and  the  silver  not  lost,  the 
elder  brother,  and  the  rich  man.  In  the  latter  case,  the  Heathen 
notions  with  which  the  Jews  became  infected  in  Babylon,  are 
used  in  the  way  of  imagery  merely — very  much  as  my  learned 
friend  sometimes  employs  his  knowledge  of  Heathen  Mythology 
to  illustrate  or  embellish  his  sermons.  It  does  not  follow  thit  lis 
is  a  Heathen — though  I  fear  he  leans  that  way ! 

28* 


330  HELL   DESTROYED. 

Abraham  refers  to  Moses  and  the  Prophets.  My  friend  hiows 
that  the  Law  of  Moses  limited  all  rewards  and  punishments  to 
the  present  life.  Egyptian  Heathenism  did  not,  but  held  to  judg- 
ments and  endless  punishment  in  the  future  state.  Let  my 
friend  quote  a  passage,  if  Tie  can,  from  Moses  and  the  Prophets, 
in  which  that  Heathen  doctrine  is  endorsed. 

He  is  a  Greek  scholar,  and  he  knows  that  the  word  translated 
Tiell,  in  the  parable,  is  Hades.  He  knows,  moreover,  that  Christ's 
soul  was  in  hell,  Acts  ii.  27,  31,  and  that  the  same  original  term 
is  used  in  1  Cor.  xv.  55:  '0  hell,  where  is  thy  victory !'  It  is  so 
rendered  in  German,  and  corresponds  with  Hosea  xiii.  14:  *0 
Tiell,  I  will  be  thy  destruction.'  My  friend  knoics  that  hell  is  to 
he  destroyed,  according  to  the  testimony  of  the  Bible.  And  now 
let  him  prove  endless  punishment  by  the  parable  of  the  rich  man 
in  hell,  if  he  can  ! 

All  the  passages  he  had  given  me  as  his  proof-texts, 
were  thus  attended  to  in  a  short  way.  In  his  speech 
that  followed,  he  did  not  attempt  to  answer  a  single 
point  of  my  argument,  but  introduced  entirely  new 
matter !  It  may  have  been  good  policy,  but  certainly 
there  was  no  fairness  in  the  procedure.  The  fact  was 
strongly  put  before  the  people  in  my  remaining  speech, 
though  most  of  the  space  was  employed  in  analysing 
his  new  proof-texts.  One  of  these  w^as  a  barbarous 
misquotation.  '  God  out  of  Christ  is  a  consuming  fire,' 
said  he,  with  special  emphasis  on  the  words  in  italic. 
My  rejoinder  was  brief: 

My  friend  is  the  son  of  a  Doctor  in  Divinity,  and  the  grand-son 
of  a  Doctor  in  Divinity.  He  has  himself  a  fine  education ;  yet 
there  is  not  an  old  woman  in  Mifilin  county  who  supposes  that 
*God  out  of  Christ'  is  anywhere  mentioned  in  the  Bible.  God 
was  in  Moses,  governing  the  posterity  of  Abraham ;  God  was 
in  Christ  reconciling  the  world,  even  all  the  posterity  of  Adam, 
unto  himself.  Christianity  is  an  universal  institution  in  its 
object;  and  we  might  as  properly  speak  of  God  out  of  Nature 
as  'God  out  q/ Christ r 

As  /  had  the  negative  in  commencing,  my  friend  had 
the  affirmative  in  closing — yet  he  gained  little  by  the 


WESTERN    FEVER.  331 

unusual  arrangement.  The  meeting  was  dismissed,  and 
the  disputants  walked  into  town  right  sociably,  and 
parted  with  mutual  good  wishes. 

A  year  or  two  afterwards  this  clergyman  removed 
to  Germantown,  preached  awhile,  abandoned  the  minis- 
try, and  is  now  an  Attorney-at-Law  in  Philadelphia. 
It  is  the  impression  in  Lewistown  that  the  discussion 
near  the  Kishiquoquilas  spoiled  a  Lutheran  preacher. 

"What  I  saw,  and  heard,  and  thought  in  that  western 
journey  of  4000  miles,  brought  on  '  the  western  fever,' 
and  it  « took  me  off'  in  the  autumn.  I  had  seen  Cin- 
cinnati—  had  heard  the  unanimous  invitation  of  the 
Universalist  Society  to  become  the  pastor — and  had 
thought  about  it  on  the  tom\  Consultation  with  one 
who  had  an  interest  in  my  movements  equal  to  my  own, 
gradually  resolved  into  an  affirmative  reply ;  and  we 
started  westward  in  the  latter  part  of  October.  — 

Two  years  and  three  months  in  Brooklyn.  How 
earnestly  and  harmoniously  all  parties  worked !  It 
was  not  the  pressure  without,  that  brought  us  and  kept 
us  so  closely  together.  It  was  the  grace  within,  even 
the  unction  of  brotherly  love.  Never  have  I  seen  the 
blessedness  and  the  blessing  of  unity  more  thoroughly 
exemplified.  Never  had  a  pastor  more  devoted  or 
generous  friends  ;  and  nothing  but  the  conviction  that 
I  should  accomplish  more  good  in  Cincinnati,  and  with 
less  exhausting  labor,  could  have  induced  me  to  remove 
from  Brooklyn. 

There  was  certainly  much  social  sacrifice  in  the  case. 
Besides  the  preceding  reference,  the  proximity  and  ad- 
vantages of  New- York  were  worthy  of  large  considera- 
tion. Brothers  Sawyer,  Balch,  Williamson,  and  his 
successor  M.  Ballon,  Raynor,  Hallock — these  were  my 


332  ESCORT   OF   LOVE. 

contemporaries  and  intimate  personal  friends.  Nevei 
was  there  a  more  harmonious  and  social  ministerial 
circle.  How  my  heart  sunk  within  me  when  I  thought 
of  leaving  it ! 

But  judgment  prevailed  against  feeling,  and  we  de- 
parted for  the  West,  <■  not  knowing  the  things  that 
should  befall  us  there.' 

Had  ever  a  minister  and  his  family  such  an  escort 
as  we  had  from  Brooklyn  to  Jersey  City  ?  I  explained 
it  by  the  fact  that  the  first  love  of  the  Society  was  de- 
parting— a  son,  brother,  father,  going  from  home.  So 
it  appeared  to  them — and  to  make  the  matter  worse, 
he  was  taking  his  companion  along  with  him. 

The  venerable  and  gentlemanly  brother  who  led  that 
complimentary  escort,  was  gathered  to  his  fathers  in 
1851,  and  the  earth  had  one  noble  spirit  the  less. 
Another  of  those  good  brethren  previously  found  a 
watery  bed  in  Long  Island  Sound,  and  not  a  braver 
nor  truer  heart  than  his,  went  down  in  that  wreck  of 
the  ^  Atlantic'  Other  generous  souls  have  passed  be- 
hind the  veil,  but  the  many  remain  to  bless  the  world 
with  their  deeds  of  faith  and  love. 

The  memory  of  that  escort,  and  of  the  attachment  it 
expressed,  shall  abide  with  us  for  ever. 


Mem. — In  the  spring  of  1845,  Rev.  Thomas  B.  Thayer  was 
settled  in  Brooklyn  as  my  successor.  He  continued  in  the  rela- 
tion of  Pastor  for  six  years,  and  returned  to  his  '  first  love'  in 
Lowell  in  the  spring  of  1851. — The  '  Brooklyn  Tabernacle'  was 
destroyed  in  the  great  fire  of  September  1848.  A  new  and  ele- 
gant Church,  in  another  location,  was  erected  in  the  following 
year.     Rev.  H.  R.  Nye  is  the  present  Pastor,  (1852.) 


JOURNEY   TO    CINCINNATI.  333 


CHAPTER  IX. 

Settlement  in  Cincinnati— Our  own  home— Acclimation— My  neigh- 
bor Gurley— Rev.  E.  M.  Pingree — Rev.  I.  D.  Williamson  — Two 
chances — Mine  own  opinion  of  myself — Ohio  Convention — The 
journey — Thunder  and  Lightning — Fanaticism  and  Enthusiasm 
— The  Doomed  Wolf— Death  of  Rev.  George  Rogers— My  mother's 
visit — Miami  Association — '  Prepare  thy  chariot' — My  mother's 
decease — Ten  days  in  the  country — Negro  Sermon  in  a  log-cabin 
— Mr.  Gurley's  farm — Pastoral  relation  dissolved — My  successor 
— Settlers  in  the  green  woods — Farewell  to  the  West — Passage  to 
Pittsburg — Steamboat  race — Hard  a-ground — Mountain  benedic- 
tion— Pottsville — Visit  to  New-England — My  printer-craft — City 
of  Reading — An  'eclipse' sermon — Retrospection — Five  'sketches' 

■     — Re-settlement  in  Philadelphia. 

Nearly  one  thousand  miles,  hj  tlie  route  of  travel, 
to  our  new  location  !  Perhaps  the  distance  appeared 
the  greater  because  of  the  feeling  expressed  by  the 
squatter's  wife,  far  in  the  Great  West.  A  casual 
hunter,  whose  home  was  in  New-England,  explained 
to  her  the  long  journey  to  his  residence,  and  she  won- 
dered how  anybody  could  live  so  far  away  !  Dear  soul, 
her  home  was  the  centre  of  the  Universe  to  he?'.  We 
had  left  one  centre,  and  were  seeking  another. 

Travel  would  be  more  intelligibly  computed  by  days 
than  by  miles.  With  what  marvelous  rapidity  space  is 
traversed  by  the  agency  of  steam — and  still  more  mar- 
velous is  the  annihilation  of  time  and  space,  in  the 
transmission  of  thought  by  electro-magnetism  !  We 
were  conveyed  to  Cincinnati  by  the  one,  our  hearts 
meanwhile  sending  messages  to  Brooklyn  by  a  spiritual 
sympathy  symbolized  by  the  other.     What  a  blessed 


334  .  OUR    OWN   HOME. 

era  it  will  be,  when  the  circuit  shall  be  completed,  link- 
ing all  hearts,  each  pulsating  in  unison  with  the  loving 
heart  of  God ! 

Some  progress  in  this  divine  harmony  was  made  im- 
mediately on  our  arrival  in  the  Queen  City,  for  we  were 
received  as  guests  into  the  family  of  Judge  Morse,  and 
the  manner  of  their  hospitality  continuously  confirmed 
the  cordiality  of  our  welcome.  It  was  the  sort  that 
increases  obligation  by  not  suffering  it  to  be  oppressive 
— not  the  entertainment  of  strangers  but  of  friends. 

We  were  enabled,  within  five  or  six  weeks,  to  procure 
and  furnish  <  our  own  hired  house.'  For  the  first  time 
we  then  sat  down  at  our  own  table.  There  never  was 
such  a  comfortable  dwelling  since  the  beginning  of  the 
world,  because  it  was  ours!  A  few  hundred  dollars 
couM  have  bought  the  duplicate  of  every  item  of  furni- 
ture, but  money  could  not  have  bought  the  happiness 
we  felt.  We  were  in  our  own  home,  and  had  not  for- 
gotten to  prepare  a  guest-chamber,  with  '  a  bed,  and  a 
table,  and  a  stool,  and  a  candlestick,'  as  in  the  days  of 
Elisha,  2  Kings  iv.  10. 

Our  comfortable  domestic  arrangements  were  no  pro- 
tection against  'the  ills  that  flesh  is  heir  to'  in  the 
West.  I  suffered  severely  in  the  process  of  acclima- 
tion by  Job's  bodily  affliction,  accompanied  by  parox- 
ysms of  burning  fever.  One  of ,  Job's  comforters  gave 
me  assurance  that  such  things  were  <  healthy.'  He 
had  been  afflicted  in  the  same  way  when  he  first  re- 
moved to  Cincinnati,  and  they  troubled  him  only  a 
year ! 

To  walk  as  a  cripple  to  meeting,  and  preach  while 
standing  on  one  foot,  merely  touching  the  toe  of  the 
other  to  the  floor,  was  the  smallest  part  of  the  evil  with 
me.     The  immediate  causes  of  my  suffering  were  of  the 


SOCIAL   ADVANTAGES.  335 

blind  and  dumb  kind.  The  virus,  instead  of  being  ex- 
hausted outwardly,  was  returned  to  the  circulation,  and 
its  presence  was  afterwards  testified  in  a  more  serious 
form. 

Notwithstanding  my  illness  and  its  occasional  accom- 
paniment of  '  heim-weh,'  our  Church  interests  were 
highly  prosperous  throughout  the  winter  of  1844-'45. 
The  congregation  completely  filled  the  great  meeting- 
house, the  Sunday  School  flourished,  and  social  har- 
mony crowned  our  growth  in  knowledge  and  the  spirit 
of  worship.  I  remember,  with  peculiar  pleasure,  my 
devotion  to  the  children — and  may  add  that  Flora  and 
the  Seasons,  Altars  of  Natm^e,  The  May  Queen,  The 
Rainbow,  and  other  pieces  of  mine  which  were  well 
received  at  home  and  abroad,  were  written  during  my 
ministry  in  Cincinnati.  Volmiteer  editorship  of  nearly 
seventy  numbers  of  the  <  Youth's  Friend,'  may  also  be 
mentioned. 

My  social  advantages,  as  w^ith  clerical  brethren,  were 
restricted.  My  nearest  pastoral  neighbor  resided  many 
miles  distant,  exchanges  were  few  and  far  between,  and 
seldom  had  my  house  the  privilege  of  entertaining  '  an 
angel  of  the  churches.'  I  felt  the  restriction  the  less 
because  Kev.  John  A.  Gurley  was  close  at  hand.  No 
man  was  happier  than  he  in  the  company  of  kindred 
spirits.  His  liberal  hospitalities  were  but  an  expres- 
sion of  his  own  happiness,  and  I  liked  him  the  better 
because  he  never  forgot  that  it  was  as  far  from  my 
house  to  his  as  from  his  to  mine.  We  were  much  to 
gether,  on  terms  of  closest  intimacy,  and  I  have  grea^ 
pleasure  in  remembering  the  uniform  harmony  of  our 
personal  relations. 

There  were  several  other  ministering  brethren  who 
resided  in  or  hailed  from  Cincinnati,  and  with  whom  I 


2>oG  DISCUSSION    IN    CINCINNATI. 

vras  on  terms  of  liappy  intimacy — but  they  were  so  fre- 
quently  absent  (and  one  of  them  so  engaged  in  secular 
business)  that  I  reckoned  them  as  visitors  rather  than 
as  residents.  Rev.  George  Rogers,  whose  family  had 
been  located  in  Cincinnati  since  their  removal  to  the 
West,  "was  one  of  these.  lie  came  home  on  a  visit 
about  two  months  after  my  settlement  in  the  Queen 
City.  I  had  not  seen  him  for  many  years,  and  right 
cordial  was  the  meeting  and  the  greeting. 

Early  in  the  winter  above-mentioned,  a  public  oral 
discussion  excited  much  attention — the  parties  being 
Rev.  E.  M.  PiNGREE,  Universalist,  and  Rev.  N.  L.  Rice, 
Presbyterian.  The  former  invited  the  interview,  sub- 
mitting the  choice  of  locality  to  the  latter.  Cincinnati 
was  chosen,  the  discussion  being  held  in  a  spacious 
Hall.  It  was  largely  attended.  Physical  in&mity 
debarred  me  from  being  present. 

Mr.  Rice  was  highly  reputed  as  a  debater  in  the 
world  of  'orthodoxy,'  and  Mr.  Pingree  in  the  world 
of  'heterodoxy.'  As  usual,  the  victory  was  claimed 
by  the  friends  of  both  sides,  but  the  advantage  of  influ- 
ence could  not  be  otherwise  than  with  Universalism. 
Multitudes  heard  it  proclaimed  for  the  first  time  who 
else  had  probably  remained  in  ignorance  of  its  teach- 
ings, whereas  Calvinism  was  both  familiar  and  abhor 
rent  with  Universalists.  The  result  might  have  been 
difi'erent  had  Mr.  Pingree  been  a  weak  man.  He  was 
greatly  otherwise.  To  more  than  ordinary  talent  and 
energy  he  superadded  the  advantages  of  an  excellent 
self-education,  and  the  grace  of  gospel  zeal.  Univer- 
salism, in  the  advocacy  of  such  a  man,  must  be  victori- 
ous in  its  influence,  against  any  opponent.  Sectarism 
has  nothing  to  do  with  this  judgment.  In  all  cases, 
heterodoxy  has  the  advantage  in  controversy,  provided 


REV.  E.  M.  PINGREE.  337 

there  be  a  talented  advocate ;  and  hence  it  is  that 
orthodoxy  generally  avoids  an  investigation  before 
the  people,  such  investigation  being  what  heterodoxy 
craves. 

It  is  related  of  Mr.  Pingree  that  he  was  extremely 
quiet  in  his  manner  when  he  entered  the  ministry,  and 
modesty  for  some  time  veiled  the  power  of  his  mind. 
A  brief  residence  in  the  West  entirely  transformed 
him.  He  became  vehement  and  impetuous  in  his  de- 
livery, and  eagerly  sought  public  disputation,  with  a 
view  to  disseminating  the  principles  he  so  highly 
valued.  He  was  a  close  student,  a  clear  thinker,  and 
a  strong  writer,  as  every  reader  of  the  <  Star  in  the 
West'  will  acknowledge — for  none  can  have  forgotten 
the  able  articles  of  the  associate  editor,  <  E.  M.  p.* 

He  was  Pastor  in  Louisville,  Ky.  Alas  that  so  use- 
ful a  man  should  shorten  his  days  by  over-taxation  of 
strength !  Inward  warnings  and  outward  warnings 
were  alike  unheeded  —  not  because  he  doubted  the 
judgment  of  his  friends  or  questioned  his  own  con- 
sciousness, but  because  he  feared  the  cause  of  Univer- 
salism  would  suffer  by  refusal  to  engage  in  controversy 
when  challenged,  or  by  declining  to  challenge  when 
opponents  were  boastful  of  a  champion.  My  last  con- 
versation with  him  was  in  the  summer  of  1847.  In 
answering  my  expostulations,  he  frankly  acknowledged 
his  error,  and  declared  his  intention  to  be  more  care- 
ful in  future.  It  was  too  late.  Pulmonary  consump- 
tion soon  marked  him  as  a  victim,  and  he  departed  Jan. 
6,  1849,  in  the  32d  year  of  his  age. 

—  The  opening  of  spring-time  in  1845,  found  me 
striving  against  diminishing  bodily  strength,  and  the 
opportunity  of  procuring  Rev.  I.  D.  Williamson  as  a 
supply  for  a  few  months,  induced  me  to  solicit  permis- 

29 


338  REV.  I.  D.  WILLIAMSON. 

sion  to  spend  the  summer  east  of  the  mountains.  It 
was  granted. 

Mr.  Williamson  has  certainly  had  '  hard  luck'  in  this 
world.  A  bronchial  affection,  joined  to  spasmodic 
asthma,  compelled  him  to  leave  New-England  and  the 
Middle  States,  and  seek  relief  in  the  milder  climate  of 
the  South.  Our  intimacy  of  friendship  was  established 
durino;  his  residence  in  New-York  and  mine  in  Brook- 
lyn,  though  our  acquaintance  and  mutual  esteem  dated 
many  years  previously.  He  was  in  Mobile  at  the 
period  alluded  to,  his  family-residence  being  on  the 
Ohio,  about  40  miles  above  Cincinnati.  It  precisely 
suited  him  to  devote  the  summer  months  as  my  substi- 
tute, and  it  precisely  suited  me, 

I  hope  never  to  see  another  mortal  suffer  as  he  suf- 
fered in  my  house,  late  in  the  autumn  of  1846.  He 
was  on  his  way  to  Memphis,  to  spend  the  winter 
months.  Spasmodic  asthma  was  upon  him  in  all  its 
horrors,  and  after  an  hour's  struggling  for  breath,  he 
was  sufficiently  relieved  to  say  to  me,  faintly,  ''  Do  you 
wonder  that  I  wish  to  go  South?" 

"No,"  was  the  emphatic  reply;  "I  would  go  to  the 
Desert  of  Arabia,  if  necessary,  to  be  rid  of  such  visita- 
tions as  these." 

He  is  now  settled  in  Louisville,  Ky.,  and  it  gratifies 
me  to  learn  that  he  suffers  less  than  he  did  formerly. 
It  would  please  me  better  to  hear  of  his  perfect  re- 
covery. 

Leaving  my  family  in  Pennsylvania,  where  we  had 
passed  the  summer  in  quietness,  I  returned  to  Cincin- 
nati in  the  close  of  September,  1845.  Not  seeking 
conversation,  little  conversation  sought  me.  On  only 
one  occasion  did  it  amount  to  more  than  the  saluta- 


DANGEROUS   DOCTRINE.  339 

tions  of  courtesy.  The  exception  occurred  on  the  pas- 
sage from  Pittsburg.  I  had  been  looking  over  a  parcel 
of  Universalist  papers,  and  had  laid  them  on  a  trunk 
in  my  state-room.  A  fellow-traveller  passing  by  the 
open  door  on  the  guards,  requested  permission  to  ^read 
the  news' — which  of  com^se  was  granted.  Alas,  ^  the 
good  news'  proved  better  news  than  he  had  been  ac- 
customed to  hear.  It  was  ^  too  good  to  be  true' — a 
proclamation  exceedingly  perilous  to  the  souls  of  men ! 

In  about  an  hour  he  returned  the  papers,  with  thanks, 
adding,  ''I  am  sorry  to  learn  that  you  are  a  Univer- 
salist— for  such  I  presume  you  are." 

"And  I  am  sorry  to  learn  that  you  are  not  a  Uni- 
versalist," said  I.  "We  are  both  sorry,  therefore.  It 
would  be  a  sad  thing  to  part  without  gladness  on  one 
side  or  the  other.  Have  the  goodness  to  tell  me  ^v}ly 
you  are  sorry  that  I  am  a  Universalist ;  and  I  will  tell 
you  afterwards  why  I  am  sorry  that  you  are  not  of  the 
same  faith." 

My  neighbor  was  a  gentleman  in  both  appearance 
and  manner — of  about  forty  years  of  age.  Who  he 
was,  or  whence  he  came,  or  whither  he  was  journeying, 
I  did  not  inquire.  It  was  enough  that  he  returned  the 
papers  with  evident  intent  of  religious  conversation, 
and  his  anticipation  of  triumph  might  be  inferred  from 
the  fact,  that  several  persons  accompanied  him  to  the 
door  of  my  state-room.  All  were  within  hearing,  and 
the  dialogue  proceeded. 

"Have  the  goodness  to  tell  me  why  you  are  sorry 
that  I  am  a  Universalist?" 

"  Universalism  is  a  dangerous  doctrine,"  he  replied. 

"  That  does  not  meet  the  case,  sir.  Have  the  good- 
ness to  inform  me  why  it  is  dangerous.  You  may 
assert  that  it  is  dangerous,  delusive,  demoralizing,  or 


340  HOPE   AND    CHANCE. 

any  thing  else ;  but  my  question  still  comes  back,  why 
is  it  so?     Please  assign  a  reason  why  you  are  sorry." 

"I  meant,"  said  he,  «'that  Universalism  is  an  unsafe 
doctrine  ;  and  my  reason  is,  that  I  am  safer  than  you 
are.  All  the  chance  you  have,  /  have ;  and  I  have  a 
chance  which  you  have  not.'' 

«' Please  tell  me,  sir,  what  chance  you  have  that  the 
Universalist  has  not.  To  aid  yom-  reply,  you  will  bear 
in  remembrance  that  the  only  hope  of  the  Universalist 
is  in  the  purpose  of  God.  I  use  the  word  hope  instead 
of  chance — for  the  scriptures  read  better  in  this  way. 
Paul  does  not  say,  ^  We  are  saved  by  chance' — nor  does 
he  speak  of  « the  chance  of  the  gospel'  nor  of '  the  chance 
of  salvation.'  Nevertheless,  let  me  hear  what  chance 
you  have,  additional  to  the  hope  of  the  Universalist." 

^'Let  us  not  be  over-critical  about  words,"  replied 
my  neighbor.  "  By  chance  I  mean  guaranty,  security 
— very  much  as  when  a  man  says,  '  I  have  two  strings 
to  my  bow.'     If  one  breaks,  he  has  another." 

"That  is,"  said  I,  "if  God's  goodness  breaks  down, 
or  fails,  it  is  all  over  with  the  Universalist.  His  only 
chance,  guaranty,  security,  is  gone.  Tell  me,  sir,  what 
other  'string'  you  have  to  your  'bow?'  I  am  suspi- 
cious that  you  stand  on  the  platform  of  the  '  orthodox' 
Sunday  School  Teacher,  who  always  made  her  scholars 
curtsy  when  they  read  the  name  '  Devil'  in  the  Bible. 
It  is  safest  to  do  so,  said  she.  She  reasoned  thus :  'Ei- 
ther there  is  a  Devil,  or  there  is  not.  If  there  is  not, 
it  is  only  so  many  curtsys  lost :  if  there  2S,  some  con- 
sideration may  be  gained  by  politeness.'  This  was  her 
additional  chance!" 

My  neighbor  and  his  companions  smiled,  and  I  pro- 
ceeded to  apply  the  illustration : 

"You  appear  to  reason  in  the  same  way ;  Either  there 


THREE   CHANCES.  341 

is  an  endless  hell,  or  tliere  is  not.  If  there  is  not,  you 
are  as  safe  as  the  Universalist :  If  there  is,  you  have  a 
chance  which  he  has  not.  In  this,  and  in  this  alone, 
consists  the  extra  safety,  guaranty,  security,  chance,  of 
which  you  boast !  Either  you  are,  or  ought  tc  be  a  Ro- 
man Catholic." 

"I  am  not,  nor  do  I  see  why  I  ought  to  be,"  said  my 
neighbor,  with  some  emphasis  of  piety. 

i' You  admit,  I  suppose,  that  being  a  Roman  Catholic 
is  no  absolute  bar  to  salvation.  In  other  words,  you 
admit  that  a  Roman  Catholic  may  be  saved." 

"I  hope  to  meet  all  good  Roman  Catholics  in  hea- 
ven," was  the  reply. 

"  I  am  glad  to  hear  you  say  so ;  but  Roman  Catholics 
do  not  hope  to  meet  any  Protestants  in  heaven — because 
all  Protestants  are  heretics,  and  all  heretics  are  bad. 
So  they  reason — and  forasmuch  as  you  are  seeking  the 
position  of  greatest  safety,  it  behooves  you  to  wait  upon 
Bishop  Purcell  forthwith,  and  be  admitted  to  the  three 
chances  of  Roman  Catholicism.  One  chance  as  a  Uni- 
versalist ;  TWO  chances  as  a  Presbyterian ;  three  chances 
as  a  Roman  Catholic !  If  you  do  not  feel  safe  enough 
even  there,  you  may  add  several  chances  by  becoming 
a  Mohammedan — and  if  faith  in  seven  hells  be  not  a 
sufficient  guaranty  of  salvation,  your  case  is  hopeless  !" 

"Your  raillery  is  ingenious,  but  not  candid,"  replied 
my  neighbor.  "I  acknowledge  that  ^]\.  good  Catholics 
will  be  saved;  but  I  deny  that  they  are  any  safer  than 
Jam." 

"Truly,  sir,  but  you  will  not  deny  that  there  are 
good  men  who  are  Catholics,  and  you  hope  to  meet 
many  of  them  in  heaven.  They  would  return  the  com- 
pliment, so  far  as  the  personal  virtue  of  many  Protest- 
ants is  concerned,  but  they  have  no  hope  of  meeting 

29* 


342  SAVED    BY   HOPE. 

either  orthodox  Protestants  or  heterodox  Protestants  in 
heaven.  They  reason  more  strongly  against  you,  than 
you  do  against  us.  You  admit  that  Universalists  have 
a  chance,  and  Roman  Catholics  a  chance;  but  they  do 
not  admit  that  either  you  or  we  have  any  chance  at  all ! 
You  deny  that  they  are  any  safer  than  you;  and  / 
maintain  that  Universalists  are  as  safe  as  any  other 
persons — for  all  safety,  at  the  last,  must  rest  on  the 
purpose  of  God." 

^'But  suppose  it  should  turn  out,  at  the  last,  that 
endless  misery  is  true :  where  would  the  safety  of  Uni- 
versalists be?"  queried  my  neighbor. 

"  Suppose  it  should  turn  out,  at  the  last,  that  Roman 
Catholicism  is  true:  where  would  the  safety  of  Pro- 
testants be?"  was  my  reply. 

This  supposition  perplexed  him  sorely,  and  he  said, 
after  a  pause,  ''I  am  suspicious  that  you  are  yourself  a 
Roman  Catholic,  and  not  a  Universalist!" . 

^'Re  assured,  sir,  that  I  am  a  Universalist,  and  a 
Protestant.  As  a  candid  truth-seeker,  you  would  not 
urge  an  objection  against  me,  which  might  as  pertinently 
be  urged  against  you  by  a  Roman  Catholic.  In  7ny  view, 
the  only  final  safety  oiany  man,  as  I  said  before,  is  in  the 
purpose  of  God.  Christians  'ARE  saved  hy  hope;'  and 
herein  consists  my  reason  for  being  sorry  that  you  are 
not  a  Universalist.  You  hope  to  be  saved  hy  and  hye, 
and  you  think  you  have  two  chances  of  salvation  to  my 
one;  but,  sir,  your  hope  is  not  of  the  right  sort.  It 
does  not  save  you  noiv.  You  are  not  included  in  the 
number  who  are  saved." 

"I  do  not  understand  you,"  said  my  neighbor. 

"  The  salvation  which  distinguishes  the  Christian — - 
his  peculiar  privilege,  I  may  say,  is  in  his  hope,  not  in 
his  chance.     Chence  is  an  uncertainty,  a  hazard;  the 


WITHOUT   HOPE.  343 

hope  of  the  Christian  is  sure  and  steadfast,  anchored 
within  the  veil.  Hope  of  immortality  redeems  from  the 
bondage  of  the  fear  of  death.  'Now  the  God  of  hope 
fill  you  with  all  joy  and  peace  in  believing,  that  ye  may 
abound  in  hope,'  said  Paul.  But  you  have  no  such 
hope,  else  you  would  not  seek  to  strengthen  it  by  a 
chance,  denied  to  the  Universalist.  Your  hope  is 
within  the  veil,  but  you  are  fearful  the  gospel  cable 
will  break — and  so  you  seek  an  additional  cable  for  your 
anchor.     You  wish  to  have  two  strings  to  your  bow!" 

""But  what  will  you  say  of  those  who  'have  no  hope 
and  are  without  Grod  in  the  world?'  for  Universalism 
comprehends  these." 

"  The  fact  that  men  are  without  God,  does  not  prove 
that  there  is  no  God,  but  only  that  He  is  not  in  their 
thoughts.  The  fact  that  men  are  without  hope,  does 
not  prove  that  there  is  no  hope  for  them,  but  only  that 
they  have  not  fled  for  refuge  to  take  hold  of  it.  Mean- 
while, those  without  God  have  not  the  joys  of  faith  in 
Him,  and  those  without  hope  are  not  saved.  In  the 
next  grade  of  people,  we  find  those  who,  like  yourself, 
make  up  their  lack  of  faith  in  God  by  faith  in  them- 
selves— professors  of  religion  who  twine  a  rope  of  sand 
around  the  gospel  cable,  and  then  declare  that  they 
h.a,Ye  a  chance  additional  to  the  hope  of  the  Universalist !" 

"Your  pleasantry  does  not  ofi'end  me,"  said  my 
neighbor,  "neither  does  it  fairly  answer  my  objection 
to  Universalism  as  an  unsafe  doctrine.  I  still  insist 
that  a  good  man  is  safer  than  a  bad  man." 

"That,  sir,"  I  replied,  "might  be  true,  and  yet  Uni- 
versalism be  the  only  safe  doctrine  known  among  men. 
But  do  you  not  see  that  you  have  abandoned  your  two- 
chance  objection?" 

"How  so?"  he  inquired. 


^■ 


844  PRACTICAL    GOODNESS. 

"  You  began  with  assuming  a  chance  of  safety,  extra, 
by  reason  of  your  rejection  of  Universalism  as  a  doc- 
trine ;  and  all  you  now  contend  for,  is,  that  a  good  man 
is  safer  than  a  bad  man  !  You  admit  that  a  good  Jew, 
though  pronouncing  Christ  an  impostor — a  good  Pagan, 
though  an  idolater — a  good  Mohammedan,  though  an 
infidel — a  good  Roman  Catholic,  though  a  disciple  of 
<the  man  of  sin' — a  good  man,  of  any  sect  or  of  no 
sect,  of  false  faith  or  of  no  faith  at  all,  is  safer  than  a 
bad  Presbyterian,  even  though  he  be  'orthodox  up  to 
the  hub.'  If  you  still  insist  that  Universalism  is* an 
unsafe  doctrine,  it  cannot  be  on  the  score  of  a  chance 
added  by  the  orthodoxy  of  your  faith,  but  on  the  ground 
that  Universalism  does  not  promote  practical  goodness ; 
and  this  is  an  entirely  difi'erent  objection  from  the  one 
with  which  you  began." 

"What!"  said  he,  "do  you  affirm  that  Universalism 
promotes  practical  goodness?" 

"Yes,  sir — and  your  astonishment  proves  that  you 
do  not  understand  the  merits  of  Universalism,  as  esti- 
mated by  its  intelligent  professors.  We  claim  that  it 
is  the  only  doctrine  which  can  fill  the  soul  with  joy  and 
peace  in  believing,  and  also  that  it  is  peculiarly  fitted 
to  promote  devotion  towards  God  and  righteousness 
among  men." 

The  conversation  here  turned  upon  the  morality  of 
Universalists  and  Universalism,  but  the  chief  interest 
of  the  interview  was  centred  in  the  preceding  dialogue. 
We  parted  in  excellent  temper,  and  I  thought  my  neigh- 
bor an(J  his  friends  were  favorably  impressed  by  the 
claims  of  Universalism.  I  felt  certain,  at  all  events, 
that  they  would  not  repeat  the  two-strings-to-their-bow 
objection,  without  remembering  the  distinction  between 
the  gospel  hope  and  an  '  orthodox'  chance. 


SPUR   IN   MY   HEAD.  345 

Immediately  after  my  ai rival  in  Cincinnati,  I  applied 
for  a  release  from  my  pastoral  engagement  in  the  West, 
being  persuaded  that  renovation  of  health  demanded 
cessation  from  public  speaking  for  a  season,  or  such  in- 
terruptions at  least  as  were  not  convenient  in  a  stated 
ministry.  My  worthy  friends  unanimously  refused  their 
assent,  being  persuaded,  on  the  other  hand,  that  accli- 
mation had  been  effected,  with  promise  of  firmer  health 
than  I  had  previously  enjoyed.  ''•They  ought  to  know 
best,  I  suppose,"  was  my  endorsement.  My  family 
joined  me,  and  the  approach  of  cold  weather  brought 
invigoration. 

Never  have  I  labored  more  energetically  than  through- 
out the  winter  of  1845-6.  Success  seldom  equals  the 
wishes  of  the  ardent  Universalists  of  Cincinnati,  yet 
my  efforts  were  generously  appreciated.  Their  expec- 
tations were  certainly  larger  than  my  pretensions,  and 
I  frequently  felt  the  oppression  of  <the  enchantment 
which  distance  lends  to  the  view.'  The  ^spur  in  my 
head,'  be  assured,  related  rather  to  the  religious  in- 
terests of  my  congregation  than  to  any  personal  repu- 
tation. 

Being  seated  one  day  in  Mr.  Gurley's  office,  writing 
for  his  paper,  an  intelligent  farmer  came  in  to  purchase 
Universalist  books.  He  was  promptly  attended  to  by 
the  salesman,  and  then  approached  the  desk.  His  sa- 
lutations showed  that  I  was  personally  unknown  to  him. 

"  I  have  some  thought  of  remaining  in  the  city  till 
Monday,"  said  he,  "so  as  to  attend  meeting  to-morrow. 
Mr.  Thomas  is  the  preacher  now,  I  believe.  Are  you 
acquainted  with  him?" 

"0  yes,"  was  my  answer,  ''I  have  been  somewhat 
acquainted  with  him  for  several  years." 

"A  good  deal  is  said  ab)ut  him  in  our  neighbor 


346  PLEASANT   JOURNEY. 

tiood,"  continued  the  farmer.  <'You  have  heard  him 
preach,  I  suppose.  What  is  your  opinion  of  him  as  a 
preacher?" 

"  I  have  heard  him  preach  frequently,  both  in  the 
East  and  in  the  West,"  said  I.  ^'Sometimes  he 
preaches  very  well,  and  sometimes  very  poorly — the 
average  being  about  the  same  as  other  men.  Occasion- 
ally his  sermons  satisfy  me,  but  they  often  fall  short  of 
what  I  should  like  them  to  be." 

Illy-suppressed  merriment  of  one  of  the  printers 
caused  a  doubt  to  flit  over  the  farmer's  countenance. 
A  smile  of  certainty  ensued,  and,  grasping  my  hand 
cordially,  "You  are  the  man  himself,"  said  he,  ''and  I 
will  certainly  hear  you  preach  to-morrow." 

The  lesson  of  the  incident  is  valuable.  Every  public 
speaker  pays  a  large  price  for  his  reputation,  in  the 
exertion  necessary  to  equal  it ;  and  in  this  sense  he  may 
sometimes  truly  say,  'save  me  from  my  friends.'  I  was 
never  more  sensible  of  this  fact  than  during  the  session 
of  the  Ohio  Convention  in  May,  1846.  It  was  held  in 
Columbus. 

My  journey  thither  was  in  company  with  Mr.  Gurley, 
in  his  private  carriage.  He  is  an  admirable  travelling 
companion.  We  had  a  light,  easy  vehicle  and  a  good 
horse — the  weather  was  delightful — the  roads  were  in 
fine  order — we  visited  several  excellent  families  in  the 
journey  of  two  hundred  miles  thither  and  returning — 
we  had  perpetual  conversation  by  the  way,  on  all  themes 
instructive  and  pleasant — we  enjoyed  ourselves  greatly 
at  the  Convention — in  a  word,  it  was  a  visitation  which 
neither  of  us  will  be  likely  to  forget.  In  one  respect, 
my  compaiiioiii  did  great  injustice  to  many  people,  and 
to  me,  by  pushing  me  forward  as  the  sole  preacher  at 
Beveral  points  on  the  way. 


A   NEW   COUNTRY.  347 

If  any  one  feels  sufficient  interest  to  trace  the  map- 
route  from  Cincinnati  to  Columbus,  by  way  of  Lebanon, 
Dayton,  and  Springfield,  he  shall  be  at  liberty  to  look 
through  my  eyes  upon  as  beautiful  and  fertile  a  section 
of  earth  as  the  sun  ever  shone  upon.  It  is  hardly  cre- 
dible, yet  it  is  a  fact,  that  a  few  stumps  were  the  only 
evidence  I  saw  that  we  were  passing  through  <a  new 
country.'  Prosperous  villages,  a  few  miles  apart,  and 
intervening  well-cultivated  farms,  gave  token  of  industry 
and  thrift — yet  a  dense  forest  had  covered  the  ground 
about  fifty  years  before ! 

I  should  have  made  an  exception  of  part  of  the  route 
from  Springfield  to  Columbus,  along  the  admirable  Na- 
tional Road.  Within  12  miles  of  the  Capital  of  Ohio, 
we  passed  through  great  armies  of  forest-trees,  frowning 
upon  us  as  disturbers  ~  of  the  solemnity  of  the  wilder- 
ness. There  was  an  occasional  house  of  entertainment 
for  travellers,  particularly  for  emigrants  journeying 
westward — but  besides  these,  there  were  few  habitations  . 
of  man,  for  miles  in  extent  of  hoary  woods. 

There  was  not  any  more  excitement  at  our  great 
gathering  in  Columbus,  than  suited  the  brotherhood, 
myself  inclusive — and  this  is  saying  more  than  I  know 
how  to  express  in  other  language.  Every  enterprize 
in  Ohio  is  in  motion  on  the  high-pressure  principle. 
« Stump-speaking'  in  political  campaigns  is  adapted  to 
the  masses  of  'sinners,'  and  the  analogy  is  not  defective 
as  regards  the  < saints.'  Religion,  as  to  speech  at  least, 
is  of  the  vehement  order ;  and  I  have  sometimes  been 
curious  to  know  whether  even  the  Ohio  Quakers  are  not 
in  the  same  vein.  It  is  certain  that  Ohio  Universalists 
are  of  that  class  generally — at  their  annual  meetings 
especially. 

We  had  some  illustrations  in  Columbus.     I  intend  no 


348  FANATICISM   AND    ENTHUSIASM. 

disparagement  in  any  sense,  but  I  certainly  heard  more 
<  thunder'  during  that  session,  than  I  had  ever  heard 
elsewhere  among  Universalists  in  the  same  space,  and 
it  certainly  was  accompanied  by  respectable  'lightning.' 
Not  a  minister  was  content  with  the  quietness  of  vital 
electricity.  Every  one  was  impetuous  as  a  torrent. 
As  for  myself,  I  needed  no  inward  urging  to  thunder 
also.  The  deficiency  was  in  my  lungs.  Nevertheless, 
I  did  the  best  I  could  in  that  line. 

There  is  little  danger  from  excitement  if  Reason  be 
kept  in  the  ascendant.  The  danger  springs  in  Mysticism. 
Fanaticism  and  Enthusiasm,  though  of  the  same  Lexi- 
con definition,  appear  to  me  to  express  very  diff*erent 
things.  The  false  prophets  of  Baal  were  Fanatics,  1 
Kings  xviii.  26-29.  Of  a  corresponding  class  of  Chris- 
tian professors,  it  has  been  pointedly  said,  that  '  they 
worship  the  Lord  as  if  the  Devil  was  in  them.' 

On  the  other  hand,  he  whose  afi"ections  have  been 
reached  through  his  understanding — he  who  deeply  feels 
the  value  and  importance  of  Religion,  will  be  an  En- 
thusiast. He  may  not  be  noisy,  but  he  will  assuredly 
be  in  earnest.  His  utterance  will  depend  on  personal 
temperament,  the  customs  of  the  age  or  people,  and 
other  incidentals. 

All  the  apostles  were  enthusiastic,  none  of  them  fana- 
tical, excepting  when  two  of  them  desired  to  call  down 
fire  from  heaven.  Jesus  was  himself  an  enthusiast,  though 
we  may  presume  him  to  have  been  of  gentle  delivery. 
John  was  of  the  same  stamp.  Peter  was  impetuous — 
and  there  were  Boanerges,  or  sons  of  thunder,  in  the 
list  of  apostles.  The  fact  may  be  suggestive  of  the 
diversity  essential  in  the  Christian  ministry. 

One  thing  appears  certain:  There  should  be  neither 
thunder  nor  lightning  in  'praycr.     How  often  have  I 


THE   DOOMED   WOLF.  349 

remarked,  that  a  clergjman  or  a  layman  wlio  prays 
most  vehemently  and  boisterously  while  uttering  his  own 
words,  entirely  changes  his  tone  into  quietness  when  he 
closes  with  '  Our  Father  who  art  in  heaven  !'  It  pleased 
me  to  note,  at  Columbus,  that  however  emphatic  a  bro- 
ther was,  in  addressing  men,  his  voice  was  subdued  in 
addressing  the  Lord. 

Revivalists  of  the  fiery  school  have  been  censured, 
unjustly  I  think,  for  their  terrific  style  of  preaching. 
The  fault  is  in  their  doctrine,  not  in  them.  We  should 
rather  say  that  the  fault  of  the  doctrine  is  in  its  false- 
hood— the  fault  of  the  preachers  is  in  their  inconsist- 
ency. If  they  sincerely  believed  and  realized  the 
fearful  theory  of  endless  punishment,  they  would  either 
preach  it  in  more  burning  words,  or  go  mad — or  both. 
The  following  narrative,  written  in  1839,  was  designed 
to  illustrate  these  thoughts. 

THE  DOOMED  WOLF. 

Our  pleasant  and  somewhat  retired  village  was  in  the  midst  of 
commotion.  A  revival  of  Religion,  commonly  so  called,  was  in 
"the  full  tide  of  successful  experiment."  The  people,  with  few 
exceptions,  attended  the  meetings,  and  they  were  greatly  moved — • 
for  the  moving  preachers  were  there,  armed  with  all  and  singular 
the  terrors  of  Pandemonium,  superadded  to  the  blackness,  and 
darkness,  and  tempest  of  Sinai.  Shall  not  the  aged  tremble,  and 
the  yovithful  quake,  when  the  strong  man  is  bowed  as  a  reed  in 
the  rush  of  the  whirlwind? 

But  a  circumstance  occurred  in  the  progress  of  the  excitement, 
which  wrought  it  up  to  the  highest  pitch  of  endurance,  and  then 

the  long  agony  was  over — and  the  preachers  departed — and 

the  people  removed — and  the  village  became  a  waste  and  howling 
wilderness.  Peruse  the  narrative,  and  deem  it  a  vision,  if  thou 
wilt — nevertheless,  diligently  seek  and  consider  the  intent  thereof. 

It  was  a  delightful  afternoon  in  September.     The  outward, 
harvest  had  been  secured  as  the  reward  of  industry,  and  a  harvest 
of  souls  was  being  gathered  in  the  sanctuary  as  the  fruit  of  many 
days'  excitement. 

^  30 


350  THE   DOOMED   WOLF. 

But  there  is  a  stir  next  the  door.  What  means  it?  There  are 
voices,  and  anon  there  are  departures  in  haste.  The  whisperings 
spread  till  they  pervade  the  house — and  there  is  a  general  up- 
rising. The  Deacon  announces  the  cause  of  the  commotion.  A 
ferocious  wolf  has  been  making  depredations,  not  on  the  sheep- 
fold,  (for  that  were  a  small  matter,)  but  on  the  children  left  at 
home.  The  meeting  is  dissolved,  and  woful  is  the  reality  to 
many  a  parent's  heart!  The  wounded,  and  dying,  and  dead,  are 
found  in  divers  parts  of  the  village !  Ye  preachers  of  Ptevivalism ! 
here  is  work  for  you — but,  remember,  it  is  Gospel  work.  See 
that  ye  attend  to  it.  "Comfort  ye,  comfort  ye,  my  people,  saith 
our  God." — Truly  it  is  a  sorrowful  time — and  will  the  funeral  be 
less  sorrowful?  Verily  there  is  work  for  you.  See  that  ye  com- 
fort the  people. 

In  the  midst  of  it  all,  there  is  still  Revivalism,  for  is  not  here 
a  subject  of  most  woful  and  touching  appeal?  The  heart  is  now 
open,  and  ye  can  look  into  it,  and  breathe  into  it  your  own  will. 
But  there  shall  come  a  more  vivid  theme.  This  ye  can  fathom — 
but  that  which  shall  be  to-morrow  ye  cannot  understand — and  ye 
shall  labor  in  vain  to  solve  the  mystery.     Wherefore,  prepare. 

On  the  morrow,  ere  the  sun  had  risen,  there  was  a  fearful 
wolf-howl  heard — a  cry  as  of  suffocating  agony — and  the  mother 
clasped  her  babe  still  closer  to  her  breast,  and  wept  as  she  thought 
of  the  funeral  scene  of  yesterday.  And  the  men  went  forth  to 
destroy  the  destroyer.  Think  ye  that  they  went  forth  in  quiet- 
ness of  feeling?  But  the  destroyer  was  beyond  their  reach — for, 
behold !  he  was  suspended  high  in  air,  directly  over  the  meeting- 
house !  The  villagers  gather  in  groups  to  contemplate  the  spec- 
tacle, and  to  exchange  surmises  in  relation  thereto.  Those  whose 
families  have  suffered  by  the  devastation  of  the  wolf,  cannot  con- 
ceal their  gratification  that  he  is  now  receiving  the  just  punish- 
ment of  his  ferocity ;  and  there  are  even  a  few  who  shout  in 
exultation  as  they  witness  the  doom  of  the  destroyer.  Let  ven- 
geance make  haste — for  the  time  is  short. 

Mysterious  indeed,  and  awful,  is  the  scene !  He  is  suspended 
by  the  neck,  yet  not  so  as  to  prevent  a  continuous  wild  and  ago- 
nizing howl,  nor  a  fierce  struggle  for  release.  The  rope  is  dis- 
tinctly seen,  as  the  sun  appears  above  the  horizon — but  it  tapers 

upward  and  upward,  and  is  lost  in  the  blaze  of  light. The 

preachers  are  aroused  to  solve  the  mystery.  They  come  forth,  and 
gaze  horrified.  "It  is  the  judgmeuli  of  God,^'  said  they.  And 
then  the  air  resounded  with  a  wilder  cry  from  the  struggling 
animal.  "Hearken  ye,  and  repent  and  believe,"  continued  the 
preachers.    And  a  deeper  gloom  settled  down  on  the  village. 


THE    DOOMED   WOLF.  351 

The  hour  for  meeting  arrived — but  who  shall  describe  the  feel- 
ings and  thoughts,  the  sayings  and  doings  of  that  day?  The 
Bolemn  tones  of  the  church-bell  mingled  with  the  doleful  sounds 
above — ^and  0  what  a  worship-warning  was  heard  in  the  combina- 
tion !     The  hymns  were  sung — but  the  howl  of  the  wolf  mingled 

with  the  voice  of  the  psalm !     And  the  sermon imagine  it,  if 

thou  wilt,  but  be  not  apprehensive  of  conceiving  too  horribly  of 
its  representations.     The  scene  was  laid, 

"  Far  in  the  deep  where  darkness  dwells, 
The  land  of  horror  and  despair," — 

and  an  illustration  was  drawn  from  the  perdition  of  the  wolf,  who 
struggled,  and  was  not  released — who  howled,  and  was  not  com- 
forted— who  lives  in  torment,  and  shall  not  die. 

The  people  were  moved,  even  to  intensity  of  woe.  The  sinful 
were  convicted — the  praying  were  converted — the  penitent  were 
redeemed — but  there  was  no  shout  in  the  camp  of  Israel — for  did 
not  the  wolf-howl  chill  the  fevered  blood  of  enthusiasm?  Verily, 
verily  I  say  unto  you,  the  sunshine  of  that  day  was  obscured  by 
clouds  of  gloom. 

Noon  arrived,  and  the  people  were  dismissed  with  a  benedic- 
tion which  they  heard  not— for  their  thoughts  were  with  the 
agonized  destroyer.  And  when  they  went  forth,  and  looked  up- 
wards, they  spake  to  each  other  of  what  they  saw ;  and  feeling 
and  thought  were  expressed  in  tones  of  sorrow.  The  bereaved 
parent  forgot  his  own  dead  child  in  sympathy  for  the  living  and 
tormented  foe.  No  longer  did  any  exult  in  what  they  beheld, 
but  all  desired  the  cessation  of  the  spectacle.  Did  not  I  say. 
Let  vengeance  make  haste,  for  the  time  is  short!  Consider  it, 
and  be  wise. 

What  shall  be  done?  A  rifle  is  brought,  and  a  strong  arm 
elevates  it,  and  a  keen  eye  aims  it,  but  the  ball  falls  short  of  the 
mark.  "Thou  shalt  not  tempt  the  Lord  thy  God,^'  said  the 
Deacon;  " the  destroyer  cannot  die!"  Still  another  attempt  is 
made,  and  another — for  were  not  the  people  Jiumanf  Verily, 
they  would  even  hazard  the  issue,  for  peradventure  a  fortunate 
shot  might  terminate  the  sufferings  of  the  wolf.  Are  ye  the  men 
who  so  lately  exulted  in  his  woe?  Nevertheless,  in  vain  ye  strive 
— for  the  destroyer  cannot  die! 

The  bell  again  summons  to  public  worship,  but  the  summons 
is  regarded  by  few.  Why  shouldst  thou  enter  the  sanctuary,  and 
leave  thy  thoughts  and  feelings  in  the  open  air?  Why  shouldst 
thou  listen  to  that  which  thou  canst  not  hear?  Or  why  shouldst 
thou  elevate  thy  voice  in  the  psalm,  with  the  wolf-howl  ringing 
in  thine  ears?     Thou  canst  not  do  it,  unless  thou  wilt  mock  God. 


852  THE   DOOMED   WOLF. 

And  so  the  sanctuary  is  well  nigh  deserted.  Not  so  the  streets 
of  the  village.  Means  are  devised  to  release  the  sufferer — but 
desire  hath  not  always  the  means  of  accomplishment — and  all  is 
vain.  Put  away  thy  rifle — for  powder,  and  lead,  and  keen  sight, 
and  a  strong  arm,  will  avail  thee  nought.  The  tapering  rope  is 
lost  in  the  light.  Dost  thou  not  know  that  it  is  held  by  a  hand 
which  thou  canst  not  see?  Wilt  thou  fight  against  God?  Thou 
canst  not  slay  what  he  hath  quickened  into  undying  life. 

Twilight  came,  and  still  the  wolf  was  seen  struggling  and 
heard  howling.  Night  shut  out  the  sight — but  darkness  cannot 
smother  sound.  And  what  a  night  to  the  people  of  that  village ! 
The  wolf  howled  in  his  pangs,  and  the  dogs  howled  in  their  ter- 
ror. And  shall  the  people  sleep?  Some  stopped  their  ears — but 
they  could  not  smother  thought.  Children  nestled  closer  to  their 
parents,  and  sunk  into  broken  slumber — but  old  men  and  young 
men,  and  matrons  and  maidens — saints  and  sinners — preachers 
and  people — toiled  through  the  weary  night-watches,  and  arose 
unrefreshed  at  day-dawn,  and  went  forth — and  there  still  hung 
the  destroyer,  still  struggling,  and  still  sounding  the  doleful  dirge 
of  deathless  doom ! 

Another  day — and  what  a  day!  The  bell  will  shortly  summon 
you  to  the  sanctuary.  Wherefore  will  ye  obey  the  call?  Ye 
cannot  sing  the  song  of  praise.  Ye  cannot  hear  the  pulpit  mes- 
sage. Nevertheless,  obey  the  summons.  Go  one,  go  all — for 
haply  ye  can  pi^ay.  Pray  for  yourselves  and  for  your  children 
— for  will  ye  sit  down  patiently  and  become  mad?  Ye  are 
feverish  with  night-watching,  and  your  nerves  are  not  brass. 
Go  therefore  to  the  sanctuary,  and  pray. 

To  the  sanctuary  they  repair,  and  they  pray.  0  how  fervently 
they  pray.  Even  for  the  tcolfthej  pray.  "0  Lord,  it  is  enough  ! 
Merciful  Heaven,  0  how  long?''  Friends,  remember  the  devas- 
tation of  the  destroyer.  Remember  the  burial  scene.  Neverthe- 
less, pray — for  ye  are  liuman,  and  ye  have  been  converted.  "  0 
Lord,  most  merciful !  release  the  sufferer,  lest  thy  people  be  cut 
off  from  the  land  \"  And  the  wolf's  wild  wail  sounded  fearfully 
in  the  still  air.  "  Or  if  this  be  not  thy  will,  in  great  mercy  per- 
mit the  destroyer  to  die !"  But  the  destroyer  still  struggled,  and 
the  woful  howl  chilled  every  heart. 

And  they  went  forth  from  the  sanctuary  in  despair.  Sirs,  ye 
may  well  be  solemn  in  this  time  of  gloom,  for  it  is  a  solemn  and 
gloomy  thing  to  know  that  ye  are  within  sight  and  hearing  of  an 
agonizing  creature  which  cannot  die  ! 

And  so  the  day  waxed  till  the  meridian,  and  waned  till  the  night- 
fall ;  and  the  people  became  haggard  and  grief-worn,  and  shut 


THE   DOOMED   WOLF.  353 

themselves  up  in  their  dwellings — but  the  voice  of  woe  is  a  pene- 
trating thinjc.  "  The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  canst  not  tell  whence  it  cometh,  nor 
whither  it  goeth/'  But  what  if  thou  knowest  whence  cometh  the 
doleful  sound  which  thou  hearest  this  night  ?  True,  thou  knowest 
not  whither  it  goeth,  nor  what  the  end  thereof  shall  be, — never- 
theless, thou  hearest  what  thou  listest  not ;  and  thou  shalt  think 
of  it,  whether  thou  wilt  hear  or  forbear. 

But,  friends,  ye  are  wearied  with  watching,  and  ye  will  sleep, 
Perad venture  ye  will  dream.  Ay,  if  ye  sleep,  ye  will  dream — 
and  ye  will  see,  and  hear,  and  feel,  and  think,  and  pray,  and 
shudder!  For  are  ye  not  human?  and  is  humanity  ever  dead 
while  soul  and  spirit  cling  to  the  body  ?  And  while  ye  sleep, 
will  the  poor  wolf  repose  on  a  bed  of  flowers  ?  Yes,  ye  will  dream 
this  night — and  also  ye  will  suffer,  and  awake  in  agony. 

Another  day  has  dawned,  and  the  same  sun  has  risen,  and  the 
same  people  have  gone  forth  to  gaze  on  the  same  spectacle.  Hu- 
manity can  bear  much — but  it  cannot  bear  every  thing.  A  few 
days  ago,  there  was  a  burial  scene,  and  there  were  maledictions 
on  the  suspended  wolf.  But  vengeance  is  swallowed  up  and  lost 
in  sympathy ;  and  the  desire  now  is,  that  the  destroyer  may  be 
permitted  to  die  !  A  small  boon,  surely — but  he  cannot  die — and 
the  people  cannot  remain  to  behold  him  writhing  in  pain,  and  to 
hear  the  woful  wail  of  a  dreadful  doom. 

And,  family  by  family,  they  prepare  to  depart.  It  is  a  com- 
mon impulse.  No  one  asks  his  neighbor,  Why?  for  every  one 
has  the  answer  in  his  own  heart ;  nor  Whither  ?  for  every  one 
feels  that  he  neither  knows  nor  cares,  provided  he  can  flee  from 
the  awful  spectacle.  And  ere  the  sunset  of  a  fortnight,  they  are 
all  far,  far  away.  Only  one  living  creature  is  in  or  near  the  vil- 
lage— and  that  living  creature  cannot  die  ! 

And  grass  has  sprung  up,  and  nettles,  where  happy  children 
•were  wont  to  play ;  and  desolation  covers  the  long-hallowed  scenes 
of  domestic  joy.  And  the  wind  sweeps  mournfully  through  the 
dwellings  fast  falling  to  decay,  bearing  with  it  the  doleful  howl 
of  the  still  suspended  and  still  suffering  destroyer ! 

The  once  happy  villagers  are  scattered  far  and  wide ;  but  they 
have  not  forgotten  the  fearful  spectacle,  nor  any  of  its  circum- 
stances ;  and  when  they  present  themselves  at  the  throne  of  grace, 
they  remember  to  pray  that  the  poor  wolf  may  be  permitted  to  die ! 

"  Well,  and  what  is  the   meaning   of  this   improbable 

story  about  a  doomed  wolf?" 

First  tell  me  wherein  it  is  improbable,  except  in  the  suspen- 
sion of  the  destroyer?     And  is  it  any  more  improbable  that  God 

30* 


354  REV.    GEORGE   ROGERS. 

has  thus  suspended  a  wolf,  and  will  not  grant  him  the  small  booE 
of  permission  to  die,  than  that  he  will  ever  immortalise  some  of 
his  own  offspring,  merely  that  they  may  suffer  undying  pangs  ? 

If  thou  hadst  been  in  that  village,  wouldst  thou  not  have  prayed 
for  the  wolf?  Verily,  if  thou  hast  the  heart  of  humanity,  thou 
wouldst  PRAY  EVEX  EOR  THE  DEVIL,  Under  such  circumstances ! 

Friend,  thy  imagination  has  peopled  a  gloomy  world  of  endless 
despair.  Suppose,  if  thou  wilt,  that  a  score  of  those  woful  suffer- 
ers, instead  of  being  wholly  out  of  sight  and  hearing,  were  sus- 
pended in  the  heavens,  directly  over  thy  dwelling.  Thou  canst 
see  them  writhing  in  deepest  pangs — thou  canst  hear  their  con- 
tinuous wail  of  despair,  tortured  as  they  are  in  every  fibre  !  Among 
the  number  are  some  of  thine  own  kindred  and  friends — perhaps 
thy  father,  mother,  or  child  ! — once  happy — now  doomed  for  ever ! 
How  long  couldst  thou  stand  unmoved  ?  What !  already  pray- 
ing for  their  release  ? — or,  haply,  that  they  may  be  permitted  to 
die  ?  Even  so.  And  I  tell  thee,  friend,  that  if  thy  prayer  were 
long  unanswered,  thou  wouldst  curse  God  in  the  bitterness  of  thy 
heart,  and  flee  from  the  horrible  scene  ! 

But  whither  wilt  thou  flee  ?  They  follow  thee.  In  the  broad 
glare  of  day,  they  are  still  seen  suspended  over  thy  head.  In  the 
pale  moon-beams,  and  in  the  cold  star-light,  thou  shalt  still  be- 
hold their  struggles ;  and  thine  ears  shall  ever  be  tilled  with 
their  terrific  cry  !  Thovi  mayest  dig  a  cave  and  exclude  thyself 
from  the  day — but  thou  canst  not  stifle  thought,  nor  canst  thou 
strangle  either  memory  or  imagination  !  The  scene  of  horror  is 
with  thee  still,  and  fearful  is  the  agony  of  thy  soul.  Pray  God 
that  the  doomed  may  die,  or  thou  wilt  soon  be  mad ! 

On  returning  from  tlie  Convention,  I  was  greatly 
pleased  to  find  my  good  mother  at  om-  house.  She  had 
visited  us  in  Brooklyn  in  the  autumn  of  1844,  and  now, 
in  the  spring  of  1846,  we  were  very  happy  to  greet  her 
in  Cincinnati. 

Mr.  Rogers  was  also  in  the  city.  He  had  been  to 
New  England  on  a  missionary  tour.  Exposure  engen- 
dered illness  with  perilous  symptoms.  The  acuteness 
of  disease  was  removed,  but  pulmonary  consumption 
was  wearing  him  away.  He  ventm-ed  the  homeward 
route,  and  when  he  arrived,  about  the  first  of  June,  tho 
stamp  of  death  was  upon  him. 


THOUGHTS   OF   BURIAL.  355 

Yet  he  did  not  seem  aware  of  his  situation.  Even 
three  weeks  later,  he  talked  to  me  about  the  cozy  house 
he  intended  to  build  for  his  family  in  Kossville.  He 
said  he  was  tired  of  rambling  all  over  the  land,  and  he 
desired  to  settle  down  at  home,  to  dig  in  his  garden 
through  the  week,  and  preach  in  the  vicinity  on  Sunday. 

Never  have  I  heard  a  more  enrapturing  description 
of  domestic  happiness  and  rural  life,  than  from  the  lips 
of  that  dying  man.  It  was  uttered  slowly,  with  inter- 
vals of  rest, — and  I  did  not  interrupt  his  strain  by  any 
remark.  Very  loath  was  I  to  dim  the  beautiful  vision, 
but  there  were  many  things  which  must  needs  be  at- 
tended to, — the  adjustment  of  his  entangled  money 
matters,  for  example — and  I  said  to  him, 

"Brother  Rogers,  you  have  expressed  my  own  ideal 
of  happiness,  and  it  would  please  me  greatly  could  I 
hope  that  it  would  become  a  reality  in  your  case.  But 
your  next  abode,  I  fear,  will  be  in  'the  narrow  house.'  " 

His  sparkling  eyes,  intent  upon  me  during  this  utter- 
ance, were  closed  for  a  profound  silence  of  a  minute  or 
two — and  then  he  replied,  "You  are  right.  Brother 
Thomas." 

From  that  time,  all  hope  of  building  a  house  in  Ross- 
ville,  was  lost  in  the  more  glorious  hope  of  '  a  building 
of  God,  an  house  not  made  with  hands,  eternal  in  the, 
heavens.' 

With  what  calmness  and  clearness  he  spoke  of  his 
burial !  He  preferred,  he  said,  to  be  removed  some 
distance  from  the  confusion  and  bustle  of  the  city,  and 
he  had  no  desire  for  the  publicity  of  Spring  Grove 
Cemetery.  He  had  thought  the  whole  matter  over,  he 
added,  and  he  wished  to  be  buried  in  the  ground  ad- 
joining the  church  in  Delhi  township.  He  had  many 
a  time  wandered  over  those  hills,  alone — he  had  been 


356  DEATH    OF   MR.  ROGERS. 

instrnmental  in  the  erection  of  that  church — and  it  gave 
him  pleasure,  he  said,  to  believe  that  the  birds  would 
sing  sweetly  around  the  grave  of  one  who  loved  them. 

The  joys  of  the  faith  he  had  proclaimed  for  so  many 
years,  were  frequently  his  topic.  Not  a  cloud  was  in 
the  heavens — not  a  shadow  on  his  pathway.  The  valley 
of  death  was  radiant  by  reason  of  the  glory  beyond. 

At  nearly  midnight  of  July  6,  1846,  he  departed. 
Brethren  Gurley,  Bull,  and  myself,  of  the  ministry, 
were  present.  Never  had  we  witnessed  so  joyous  a 
smile  on  his  usually  happy  face,  as  we  beheld  in  the 
moment  of  dissolution.  His  features  had  previously 
settled  into  the  seriousness  of  death,  and  his  eyes  were 
closed.  Slowly  the  lids  opened,  and  his  countenance 
relaxed  into  a  beaming  smile,  illumined  by  the  black 
orbs  which  sparkled  in  their  upward  gaze. — Did  the 
body  sympathize  with  the  glad  spirit  in  its  first  glimpse 
of  the  purely  spiritual  life? — Gradually  that  smile  de- 
parted— the  solemn  rigidity  of  death  ensued,  and  '  the 
earthly  house  of  this  tabernacle'  was  before  us,  lifeless. 

We  conveyed  it  to  the  quiet  burial-ground  in  Delhi, 
six  miles  west  of  Cincinnati,  and  deposited  it  there.  I 
had  introduced  him  into  the  Universalist  ministry,  and 
it  fell  to  my  lot  to  deliver  the  funeral  sermon — the  text 
itself  being  a  commentary  on  our  departed  brother. 
<Man  goeth  to  his  long  home,  and  the  mourners  go  about 
the  streets,'  Eccl.  xii.  5. 

A  pilgrim  was  he,  in  his  mission  of  Evangelism.  His 
family,  as  the  central  point  of  attraction,  could  scarcely 
be  regarded  as  the  home  of  one  who  was  perpetually 
journeying  all  over  the  land.  He  has  gone  'to  his 
long  home'  at  last,  and  while  the  clods  of  the  valley  are 
sweet  unto  him,  the  mourners  will  go  about  the  streets 
when  the  tidings  of  this  day  shall  be  wafted  on  the  sigh- 


A   JOYFUL   MEETING.  357 

ing  -vvlncls.  In  the  cities  and  villages  of  this  great 
country,  in  the  woods  and  prairies,  in  splendid  man- 
sions and  in  the  cabins  of  the  poor,  there  will  be  mourn- 
ers for  him  who  came  to  them  with  the  message  of 
salvation. 

— A  monumental  obelisk  was  erected  over  his  remains. 
The  inscriptions  simply  announce  who  reposes  there, 
the  date  of  his  birth,  and  the  date  of  his   departure. 
The  language  of  Acts  xx.  24,  was  added,  as  the  trust-^ 
ful  and  practical  motto  of  his  history. 

My  mother  visited  her  sisters  and  their  families  in 
Preble  county.  One  of  these  sisters  she  had  not  seen 
for  at  least  a  fourth  of  a  centm*y.  The  other  had  been 
in  Pennslyvania  once  since  her  removal  to  Ohio.  What 
a  joyous  meeting  of  the  three!  The  question  ^When 
shall  WE  THREE  meet  again?'  was  probably  in  their 
thoughts  when  they  separated;  and  the  answer  could 
not  be  hidden  from  the  sisters : 

"Oft  shall  glowing  hope  expire, — 
Oft  shall  wearied  love  retire, — 
Wide  shall  death  aud  sorrow  reign, — 
Ere  we  three  shall  meet  again. 

"When  the  dreams  of  life  are  fled — 
When  its  fading  wreathes  are  dead-^ 
AVhere  immortal  spirits  reign, 
There  we  all  shall  meet  again." 

My  mother  joined  me,  by  appointment,  among  our 
kindred  in  Springboro'  early  in  August.  Alas  that  I 
could  take  no  part  in  the  session  of  the  Miami  Associa- 
tion at  that  time!  The  maple-grove  adjoining  the 
Meeting  House  was  alive  with  people,  and  vocal  with 
instruction  and  prayer  and  praise.  One  person  only 
appeared  to  be  wholly  mute.     How  strange  it  seemed 


358  MY  mother's  decease. 

to  me  to  answer  Nay,  when  the  loving  brotherhood  in- 
vited me  to  preach.  Isij  feeling  responded  to  theirs — • 
their  judgment  coincided  with  mine.  And  so  I  was 
silent  at  an  Association,  for  the  first  time  in  my  life. 

The  difficulty  was  in  some  way  connected  with  the 
right  lobe  of  my  lungs.  Was  it  the  old  virus  of  accli- 
mation? Gradually  enlarging  for  a  month,  a  space 
the  size  of  a  man's  hand  was  hot  and  sore,  and  even 
ordinary  conversation  distressed  me.  It  almost  seemed 
as  if  I  should  appropriate  the  warning  of  Elijah, — 
<  Prepare  thy  chariot,  and  get  thee  down,  that  the  rain 
stop  thee  not,'  1  Kings  xviii.  44. 

For  many  weeks  succeeding  that  meeting  in  Spring- 
boro',  I  seldom  attempted  to  preach,  and  prudence  for- 
bade even  that.  Medical  treatment  availed  nothing, 
though  demanding  extreme  excoriation  of  the  entire 
frontal  and  lateral  chest,  for  weeks  together.  Trial  of 
perfect  quiet  in  the  country  was  equally  unavailing ; 
and  only  as  winter  approached  could  I  attend  to  my 
pulpit  labors  without  severe  suffering. 

Meanwhile  my  mother  had  started  homeward  to 
Pennsylvania  in  September,  taking  Columbiana  county, 
Ohio,  in  her  route,  for  visitation  of  kindred.  Her  first 
letter  expressed  how  happy  she  was  in  social  intercourse 
with  friends.  Her  second  announced  a  severe  cold 
contracted  in  travelling  eastward  from  Pittsburg.  The 
third  was  from  one  of  my  sisters,  expressing  little  hope. 
The  fourth  bore  a  black  seal. 

Mrs.  Esther  Thomas  departed  this  life,  in  Maidencreek  Town- 
ship, Berks  county,  Pennsylvania,  October  30,  1846,  in  the  67th 
year  of  her  age. 

What  a  change  from  the  recent  joyous  visitation! — ■ 
Despite  the  little  attention  given  to  eulogy  of  the  de- 
parted, by  persons  who  knew  tliem  not,  ray  pen  must 


AN   UNSOCIAL   VISIT.  359 

record  a  mother's  worth,  as  estimated  by  those  who 
knew  her  best.  Her  children,  reared  in  devoted  love, 
reverentially  and  gratefully  acknowledge  their  life-long 
indebtedness.  No  one  could  exceed  her  in  the  social 
and  sympathetic  excellencies  of  a  neighbor  or  friend. 
Equanimity  of  temper  and  gentleness  of  manner  were 
blended  by  the  'charity  that  seeketh  not  its  own,'  and 
her  active  life  of  virtue  was  crowned  by  religious  trust. 
She  lived  beloved  and  esteemed,  and  passed  in  tran- 
quillity to  the  realm  above.     Sacred  be  her  memory. 

— My  term  of  pastoral  engagement  expired  with  Oc- 
tober, but  the  urgency  of  the  Society  induced  me  to 
renew  it  for  six  months  longer.  In  cold,  bracing  wea- 
ther my  ajQfection  did  not  greatly  trouble  me — suggest- 
ing that  it  was  partly  neuralgic — but  there  was  small 
hope  of  ability  to  endure  another  summer  in  Cincinnati, 
as  a  preacher.  The  hills  which  environ  the  city  on 
three  sides,  exclude  the  benefit  of  the  pleasant  winds 
from  the  east,  north,  and  west,  leaving  free  access  only 
to  the  humid  air  from  the  south.  The  location  cannot 
be  pronounced  unhealthy, — it  is  generally  otherwise — 
but  during  the  summer  there  is  an  oppression  in  the 
atmosphere  which  is  expressed  by  the  term  'sweltering.' 
Any  one  who  desires  to  get  away  from  it,  can  readily 
do  so  by  ascending  Mill  Creek  hills  on  the  west.  I 
tested  the  change,  briefly,  in  the  summer  of  1846. 

The  farm  of  our  prosperous  friend,  John  Mottier,  is 
situated  a  few  miles  from  the  city  in  that  direction.  In 
August  I  accepted  an  invitation  to  his  hospitalities, 
with  the  stipulation  that  I  should  not  be  expected  to 
talk  to  any  body.  Ten  days  were  passed  in  a  very  un- 
social manner  on  my  part.  The  included  Sunday  was 
not  spent  in  the  house,  you  may  be  sm'e,  for  the  wea- 
ther was  very  fine,  but  in  the  woods.     My  forenoon 


360  A   NEGRO    CABIN. 

rambling  brought  me  within  range  of  singing  and  shout- 
ing— faintly  at  first,  but  more  distinctly  as  I  walked  in 
the  direction  of  attraction.  Its  centre  was  in  a  negro- 
cabin  in  the  edge  of  a  neighboring  forest — the  occasion, 
public  worship.  Reaching  the  door,  I  sat  down  on  a 
log,  but  was  cordially  invited  to  enter. 

The  room  was  probably  twenty  feet  square,  and  the 
audience  numbered  perhaps  twenty-five  persons.  The 
preacher  was  a  little  old  man,  jet  black,  with  white 
hair.  He  was  of  the  Calvinistic-Baptist  order,  quite 
fluent,  with  the  peculiar  accent  of  his  race — a  manu- 
mitted slave  from  Kentucky.  He  had  sufiicient  self- 
possession,  thought  and  imagery,  to  make  him  inter- 
esting if  not  instructive  to  the  visiter,  on  whom  he 
evidently  sought  to  make  a  favorable  impression.  I 
aided  him  by  an  occasional  nod  of  approval,  when  he 
reached  the  climax  of  an  argument  and  looked  confi- 
dently around  him.  The  white  brother's  interest,  thus 
signified,  increased  the  vehemence  of  the  preacher. 

I  am  averse  to  introducing  barbarism  of  orthography, 
corresponding  to  his  pronunciation,  but  must  needs  do 
so  to  a  small  extent.  It  is  impossible  to  express  his 
manner  in  print.  His  topic  was  '  the  perseverance  of 
the  saints,'  and  his  arguments  and  illustrations  were 
probably  such  as  he  had  heard  from  the  great  preach- 
ers of  his  sect. 

i' Bless  de  Lord,"  said  he,  «' de  soul  may  be  born 
agin,  and  come  away  from  de  kingdom  of  de  Debil,  and 
de  Debil  can  never  git  dat  soul  back  agin,  for  de  Lord 
takes  care  of  his  own.  He  writes  deir  names  in  his 
book,  and  de  Debil  can't  git  into  heaven  to  blot  'em 
out.  He  once  was  dar,  but  he  will  never  be  dar  agin. 
He  has  a  spite  aginst  new-born  souls,  and  would  blot 
out  deir  names  if  he  could;  and  den  de  Lord  would 


SKETCH    OF   A   SERMON.  361 

look  on  de  black  mark,  and  say,  <"WTiar  is  de  names 
dat  I  writ  in  my  book  ?     Whar  ?'  " 

The  visiter's  nod  of  approval  encouraged  the  old  saint 
to  amplify. 

"And  de  saints  would  take  up  de  word,  and  cry 
aloud,  <  Whar  is  de  souls  dat  was  born  agin  ?  Whar  ?' 
— And  de  angels  would  cry  aloud,  <Whar  is  de  souls 
dat  was  born  agin  ?  Whar  V — And  away  down  in  de 
deepest  hell  de  Debil  would  answer,  <  Here  dey  is — 
here !'  And  de  fallen  angels  would  laugh  and  shout 
for  de  victory.  And  de  saints  and  angels  in  heaven 
would  weep — and  de  saints  on  earth  would  groan — and 
de  Lord  would  hide  his  face  behind  de  wings  of  de 
cherubim  !" 

Another  nod  of  approval  urged  the  really  eloquent 
old  man  to  the  climax. 

<'  No  !  De  Lord  is  mighty  in  battle.  He  put  de 
Debil  out  of  heaven,  and  he  will  keep  him  out.  He 
can't  come  in  at  de  door,  for  Christ  didn't  die  for  him. 
He  can't  climb  over  de  wall,  for  de  flaming  swords  are 
dar.  De  Lord  writes  a  name  down,  and  it  is  dar. 
And  de  Debil  knows  he  can't  git  into  heaven  to  blot 
it  out.  And  hell  groans,  and  heaven  shouts,  and  de 
saints  and  angels  cry  aloud,  Amen !  And  here  in 
dese  woods  we  will  shout  Alleluia!" 

The  preacher  spoke  truly  of  the  responsive  shouting, 
excepting  as  concerning  one  person  in  the  assembly — 
and  even  he  had  part  in  what  followed.  "  Is  white 
brother  a  Christian?"  said  the  old  man,  by  way  of 
respectful  inquiry. 

"  I  try  to  be  one,"  was  my  answer. 

"White  brother  pray  with  us?"  was  the  succeeding 

inquiry  of  invitation.     How  could  I  decline,  even  with 

a  soreness  of  lung  that  made  me  writhe  in  suffering. 

31 


862  CHARIOT   AT    THE   DOOR. 

Compliance  with  the  request  was  an  outpouring  of 
desire  that  we  all  might  lean  upon  God  with  the  trust- 
fulness of  that  earnest  old  man. 

Singing  closed  the  meeting,  and  the  strain  that  went 
out  from  that  lowly  cabin  into  the  dim  woods,  was  surely 
an  acceptable  offering  to  the  Being  who  looks  approv- 
ingly on  every  gathering  of  sincere  worshipers. 

— Adjoining  Mr.  Mottier's  property,  Mr.  Gurley  had 
bought  a  farm  of  forty-odd  acres.  The  land  is  rolling 
and  very  fertile,  there  being  the  attraction  of  four  acres 
of  primitive  forest  in  the  south-eastern  angle  of  the 
premises.  At  the  period  to  which  I  allude,  there  was 
an  ancient,  veritable  <log  cabin'  on  the  property.  I 
doubt  whether  Mr.  Gurley  enjoys  himself  any  better 
in  the  commodious  house  he  has  since  erected,  than  he 
and  I  frequently  enjoyed  ourselves  in  that  memorial  of 
<  settling  in  the  green  woods.' 

Our  visits  were  of  the  exclusive  order.  "We  needed 
neither  servants  nor  cooks,  though  this  might  have  been 
doubted  by  excessively-nice  folks,  could  they  have  looked 
in  on  our  culinary  operations. — The  allusion  will  be 
pardoned  by  those  who  can  appreciate  the  pleasures 
and  benefit  of  occasional  rustication.  With  us,  self- 
help  was  an  accessary  of  the  enjoyment  contemplated, 
and  the  enjoyment  itself  was  a  preparation  for  the 
better  discharge  of  our  duties  to  society.  Ah,  John, 
those  were  happy  times ! 

My  own  duties,  as  both  preacher  and  pastor,  were 
discharged  with  less  bodily  comfort  than  I  was  inclined 
to  make  known,  during  the  winter  of  1846-'7.  The 
balmy  spring,  so  genial  to  others,  renewed  my  sad  ex- 
perience of  a  twelvemonth  previously,  and  I  said  to  the 
people,  '  My  chariot  will  be  at  the  door  on  the  first  of 
May.'    It  stood  there,  by  urgent  solicitation  of  the  So- 


THE   GREEN  WOODS.  363 

ciety,  until  my  successor-elect  arrived.  I  introduced 
him  to  the  congregation  in  the  opening  of  June,  and 
seldom  has  any  man  been  better  pleased  with  any 
change  than  I  was.  in  passing  from  the  Pulpit  to  the 
Pew. 

Rev.  Henry  Jewell  was  my  successor.  I  had  as- 
sisted at  his  installation  in  Lynn,  Mass.,  seven  years 
previously,  and  knew  him  to  be  an  earnest  worker. 
Mr.  Gurley  had  known  him  from  first  to  last,  and  there 
was  no  reason  to  doubt  that  their  friendship  would  wax 
stronger  and  stronger  even  unto  the  end. 

It  gratified  me  to  be  of  service  to  the  new  pastor  and 
his  parishioners  in  promoting  a  mutual  acquaintance, 
and  they  appreciated  my  interest  in  that  behalf.  It 
was  also  pleasurable  to  get  away  from  the  bustling  city 
into  the  quietness  of  Preble  county,  among  my  kindred. 

The  second  generation  of  the  settlers  informed  me 
that  the  neighborhood  was  more  social  in  the  times  of 
their  early  remembrance  than  it  is  now ;  and  they  de- 
clared, for  an  additional  reason,  that  '  the  former  days 
were  better  than  these.'  A  farmer  then  had  but  to 
cross  <•  the  clearing'  to  the  edge  of  the  woods  to  secure 
a  deer  in  the  season,  or  a  wild  turkey — and  now,  such 
game  is  a  rarity  in  the  vicinity.  When  the  population 
was  sparse,  all  families  residing  within  four  miles  were 
considered  neighbors ;  and  there  were  larger  social  gath- 
erings in  the  days  of  only  paths  through  the  woods,  than 
there  are  now  in  the  days  of  straight  high- ways. 

It  was  interesting  to  hear  the  people  of  thirty-five 
years  of  age  and  upwards,  rehearse  the  scenes  of  'bees' 
and  <  log-rollings,'  twenty-five  years  ago.  It  was  a 
time  of  mutual  help  —  the  earliest  settler  being  ex- 
cepted, and  only  he  because  there  was  no  one  to  help 
him.     The  difficulties  he  encountered,  single-handed, 


364  DEPARTURE    FROM    CINCINNATT. 

made  him  generous — and  so,  when  a  neighbor  settled 
down  in  the  green  woods  within  three  or  four  miles, 
the  experienced  axe  was  volunteered  in  a  neighborly 
way.  The  circle  of  co-operators  thus  increased,  and  in 
a  few  years  there  w^ere  enough  stout  men  in  the  neigh- 
borhood, to  clear  several  acres  of  ground  and  put  up  a 
comfortable  log-cabin  for  '  the  settler,'  in  a  day.  This 
was  called  'a  bee'  or  ^log-rolling,'  and  a  happy  time 
the  mutual-helpers  had  of  it  in  the  green  woods. 

Notwithstanding  such  assistance,  most  of  the  settlers 
endured  many  privations.  Usually  their  funds  were  ex- 
hausted by  paying  for  a  fractional  part  of  a  section  of 
land — (a  section  being  a  square  mile,  or  640  acres,) — 
and  after  much  hard  work,  there  must  necessarily  be 
waiting  for  the  harvest  of  the  stump-fields.  Farm-pro- 
duce became  abundant  within  a  few  years,  but  sad 
roads,  a  distant  market,  and  small  prices  for  what  the 
farmer  could  spare,  and  high  prices  for  every  thing  he 
needed  in  the  way  of  purchase,  combined  to  perpetuate 
his  difficulties. 

Perseverance  and  rapid  settlement  of  the  State  re- 
moved the  evils  of  former  times,  yet  many  of  my  kin- 
dred persisted  in  affirming  that  '  the  former  days  were 
better  than  these.'  Was  the  affirmation  akin  to  the 
wild  charms  of  a  forest-life  ?  or  was  it  the  up-rising  of 
social  feeling,  in  blessed  remembrance  of  the  good  times 
of  mutual  help  ? 

On  the  5th  of  August,  1847,  the  steamboat  was  in 
motion  that  conveyed  us  from  Cincinnati  to  Pittsburg. 
As  usual  at  that  season  of  the  year,  the  river  was  low. 
I  had  seen  it  50  feet  higher,  and  the  highest  flood  ever 
known  at  Cincinnati,  was  64  feet  above  low-water  mark. 
It  is  (or  was)  registered  on  the  wall  of  a  store  at  the 


A   STEAMBOAT    RACE.  365 

north  angle  of  Main  and  Water  Street.  At  the  date 
mentioned  the  river  was  low  and  falling.  Only  the 
small  stern-wheel  steamboats  ventured  the  trip,  and 
even  these  had  difficulty  to  pass  certain  shallow  places. 

Never  had  I  felt  so  much  at  ease,  in  my  ministerial 
history,  as  during  that  voyage.  My  wife  and  children 
were  on  board — we  had  a  good  state-room — the  weather 
was  fine — we  were  homeward-bound — I  had  left  no  re- 
sponsibilities of  any  sort  behind — and  I  had  no  ap- 
pointments a-head.  It  mattered  little  to  mine  and  me, 
whether  we  were  three  days  or  twenty  days  on  the 
route. 

Another  steamboat,  about  the  size  of  om'S,  had 
started  up  the  river  a  few  minutes  before  us.  It  was 
evident  from  the  beginning  that  there  was  to  be  a  trial 
of  speed,  and  this,  I  confess,  was  not  an  agreeable  pros- 
pect. It  was  useless  to  protest,  for  the  Captain  pro- 
tested in  advance  that  « he  would  move  along  gently.' 
But  we  gradually  gained  upon  and  passed  our  compe- 
titor, and  she  in  turn  passed  us  toward  night-fall,  while 
we  were  '  wooding.'  The  scene  that  followed  is  worthy 
a  more  descriptive  pen  than  mine. 

A  balmy  night  had  set  in — the  hills  were  clearly  de- 
fined against  a  cloudless  sky  —  and  the  stars  looked 
calmly  down  on  our  watery  path-way.  The  stream  of 
sparks  ahead  of  us,  left  no  doubt  of  a  vigorous  stirring 
of  the  fire  beneath,  and  the  quick  '  voices'  of  two  high- 
pressure  engines  gave  token  of  a  rapid  strife.  Danger 
seemed  to  be  lost  sight  of  in  watching  the  progress  of 
things,  notwithstanding  the  tall  iron-chimney  of  our 
neighbor  was  red-hot  above  the  hurricane-deck.  Slowly 
but  perceptibly  we  gained,  and  when  the  boats  were  side 
by  side,  our  engineer  sounded  the  shrill  steam-whistle 
in  triumph  —  the  other  responded  in  acknowledgment 

81* 


366  A   MAN   OVER-BOARD. 

of  an  honorable  defeat — and  the  two  shrieking,  scream- 
ing steam-ventricles,  joined  to  the  high-pressure  escape- 
ments of  motive-power,  and  the  fierj  trains  from  the 
tops  of  the  chimneys,  and  the  huzzas  of  the  passengers, 
combined  to  form  a  terrific  scene.  And  the  stars  looked 
calmly  (perhaps  sorrowfully)  down  on  the  foolish  strife 
of  speed. 

Our  boat  was  fairly  a-head — but  at  day-break  we 
were  fast  aground  on  a  bar,  having  missed  the  channel. 
A  few  hours  afterwards,  our  neighbor  glided  silently 
past  us.  Very  pleasing  it  was  to  observe  that  no  note 
of  triumph  was  sounded  over  a  rival  in  tribulation. 

We  had  many  river-men  as  passengers  on  the  lower 
deck,  and  never  was  there  a  merrier  set  of  fellows. 
They  had  sold  their  rafts,  and  were  now  returning  with 
the  proceeds  and  their  cables.  On  one  occasion  they 
literally  ^  danced  all  night,  till  broad  day-light.'  The 
next  mid-night  I  was  aroused  by  the  cry  of  '  a  man 
over-board !'  He  had  fallen  backwards  from  the  low 
'  guards.'  Prompt  means  of  rescue  were  adopted,  but 
the  river-man  of  Beaver  returned  to  his  wife  and  his 
children  no  more.  '  In  the  midst  of  life  we  are  in 
death.     To  whom  shall  we  look  for  succor  but  to  thee, 

0  Lord !' 

Our  route  from  Pittsburg  was  by  Canal  and  Rail 
Road.     On  the  '  Summit'  of  the  Alleghany  Mountain, 

1  drank  a  cup  of  water  from  a  spring  that  flowed  to  the 
West,  and  another  from  a  spring  that  flowed  to  the 
East,  and  wished  health,  peace,  and  prosperity  to  the 
brotherhood,  '  from  the  rising  of  the  smi  even  to  the 
going  down  thereof.' 

Our  journeying  was  pleasantly  retarded  by  the  kind- 
ness of  kindred  by  the  way.  On  the  first  of  September 
we  arrived  in  Potts ville  and  'pitched  our  tent.' 


MY   PRINTER-CRAFT.  367 

Here,  and  for  the  previous  three  months,  I  was  an 
idler — not  of  choice,  be  assured.  My  situation  took 
the  NOT  out  of  the  necessity  laid  upon  Paul,  and  T 
satisfied  my  yearning  to  preach  the  gospel  by  hearing 
it  preached.  Meanwhile  the  bracing  air  of  the  Schuyl- 
kill mountains  was  <  excellent  medicine,'  and  in  the 
latter  part  of  October  my  companion  joined  me  in  a 
happy  visitation  to  Philadelphia,  Brooklyn,  Boston, 
and  Lowell. 

I  can  but  consider  the  winter  of  1847-'48  a  season 
of  idleness.  It  was  not  absolutely  so,  but  relatively. 
I  was  without  the  time-occupation  of  a  pastor,  but  the 
inward  pressure  of  activity  found  vent,  partly  in  the 
printing-establishment  of  my  father-in-law,  and  partly 
in  jaunts  to  Reading,  Philadelphia,  and  New-York, 
where  I  occasionally  preached. 

My  knowledge  of  the  printing  business  has  been  of 
great  service  to  me  in  many  ways,  especially  in  its  as- 
sociated sense  of  independence.  I  have  always  felt 
that  if  my  lungs  should  fail  me,  my  fingers  could  pick 
a  livelihood  out  of  the  type-case. 

Valuable  indeed  is  the  education  of  the  hands.  Had 
I  a  thousand  children,  and  were  I  worth  a  thousand 
millions  of  dollars,  not  a  daughter  should  inherit  a 
dime  of  it  until  she  practically  learned  every  branch 
of  house-work  from  the  cellar  to  the  garret — and  not  a 
son,  until  he  became  proficient  in  some  honorable  de- 
partment of  handicraft.  It  does  not  follow  that  she 
must  be  the  sole  home-worker,  nor  that  he  must  be  life- 
devoted  to  a  trade.  Knowing  how  to  do,  would  be  the 
condition  of  inheritance,  and  my  blessing  should  be 
crowned  by  the  assurance  that  '  useful  industry  is  es- 
sential to  happiness.' 

My  visits  to  Beading  were  the  pleasanter  because  it 


368  MEMORY   OF   READING. 

was  the  pastoral  residence  of  Rev.  A.  B.  Grosh.  He 
entered  the  ministry  shortly  after  I  did — was  for  four- 
teen years  connected  with  the  Utica  *  Magazine  and 
Advocate' — returned  to  Pennsylvania  in  1845,  and  was 
happily  settled  among  a  people  endeared  to  me  by  the 
friendship  and  love  of  many  years. 

In  no  place  in  Pennsylvania,  excepting  Philadelphia, 
had  I  so  frequently  preached  as  in  Reading,  and  the 
memoried  incidents  of  my  connection  with  that  city 
are  so  numerous,  that  I  fear  to  make  a  selection. 
There  is  one,  however,  which  may  lawfully  claim  in- 
sertion by  reason  of  its  peculiarity. 

There  is  a  document  now  before  me,  dated  <  October 
28,  1834,'  which  contains  the  signatures  of  fifteen  per- 
sons as  applicants  for  membership  with  the  Universal- 
ist  Church  in  Reading.  On  the  back  of  the  paper  I 
find  the  sketch  of  a  sermon,  written  with  a  pencil.  It 
was  delivered  soon  after  the  time  above  noted.  The 
precise  day  may  readily  be  ascertained.  It  was  on 
Sunday.  I  preached  in  the  forenoon,  reminded  the 
people  of  the  predicted  eclipse  of  that  day,  and  invited 
their  attendance  in  the  afternoon  to  hear  a  discourse 
on  the  subject. 

The  text  was  chosen  in  Luke  xxi.  25  :  *  There  shall 
be  signs  in  the  sun.'  The  use  of  bold  metaphors  by 
the  Old  Testament  writers  was  first  illustrated,  and 
then  the  context  was  quoted  as  a  New  Testament  ex- 
ample. Allusion  to  the  eclipse  ensued,  and  the  text 
was  appropriated  as  follows ; 

I.  There  were  *  signs  in  the  sun'  of  the  wonderful  capabilities 
of  the  human  mind.  Astronomical  science  is  not  a  matter  of 
special  revelation.  From  the  simplest  elements  of  knowledge 
acquired  by  observation,  man  travelled  into  the  sublime  demon- 
strations of  Mathematics,  and  accidental  discovery  gradually 
led  to  the  construction  of  the  Telescope.     By  these  combined 


AN   ECLIPSE   SERMOX.  869 

agencies,  and  calculations  of  marvelous  exactness,  the  eclipse 
of  this  day  was  foretold.  What  a  wonderful  thing  is  the  human 
mind! 

II.  There  were  *  signs  in  the  sun'  of  the  existence  and  power 
of  God.  Man  merely  discovers  the  properties  and  relations  of  mat- 
ter: those  properties  and  relations  proclaim  a  Creator.  Thrown 
from  his  hand,  the  planets  would  fly  into  fathomless  space  were 
it  not  for  the  check-force  of  his  mighty  law.  Each,  revolving  on 
its  own  axis,  travels  in  an  appointed  orbit,  and  all  suns  and 
systems  revolve  around  Him.  'When  I  consider  thy  heavens 
....  what  is  man  that  thou  art  mindful  of  him  !' 

III.  There  were  '  signs  in  the  sun'  of  the  perfection  of  God's 
work.  His  work,  and  his  alone,  is  perfect.  Means  are  so  nicely 
adjusted  to  ends,  and  the  order  of  the  universe  is  so  exact,  that 
Astronomers  may  predict  an  eclipse  a  thousand  years  in  the 
future  of  time,  or  map  the  relations  of  the  planets  a  thousand 
years  in  the  past.  '  Great  and  manifold  are  thy  works,  0  Lord ; 
in  wisdom  hast  thou  made  them  all.' 

IV.  There  were  '  signs  in  the  sun'  of  the  glory  of  God.  Dwell- 
ing in  the  midst  of  light,  he  can  be  seen  only  '  through  a  glass 
darkly ;'  and  should  his  glory  be  sometimes  wholly  eclipsed  to 
the  vision  of  Sight,  Faith  hearkens  and  rejoices :  *  In  a  little 
wrath  I  hid  my  face  from  thee  for  a  moment,  but  with  everlast- 
ing kindness  will  I  have  mercy  on  thee,  saith  the  Lord  thy  Re- 
deemer.' 

V.  There  were  '  signs  in  the  sun'  of  advancement  among  men. 
When  the  sun  is  darkened.  Ignorance  trembles,  but  Knowledge 
rejoices,  for  even  such  darkening  demonstrates  the  perfections 
of  the  Creator.  The  Pagan  prostrates  himself  in  blind  devotion  : 
let  the  Christian  bow  in  devotional  trust.  Consider,  0  man,  the 
wisdom  of  God  and  the  capabilities  of  mind,  as  illustrated  this 
day,  and  remember  that  one  soul  is  of  more  value  than  a  thou- 
sand worlds.  Endless  progression  of  the  race  shall  verify  the 
testimony,  that  '  the  glory  of  the  Lord  shall  endure  for  ever ;  the 
Lord  shall  rejoice  in  his  works.' 

The  sketch  of  that  « eclipse  sermon'  was  one  of  the 
<  skeletons'  alluded  to  in  the  close  of  Chapter  VI.  I 
have  several  times  clothed  it  with  flesh  and  skin,  and 
the  Lord,  in  graciously  breathing  upon  it,  has  always 
revived  '  the  good  old  times'  m  Reading. 


370  INTERESTING   RECORDS. 

Similar  retrospection  was  largely  indulged  during 
my  winter  of  idleness  in  Pottsville.  No  one  will  be 
surprised  that  memory  should  be  aided  by  my  collec- 
tion of  'dry  bones.'  Memoranda  of  dates  and  locali- 
ties, on  sermons  or  sketches  of  sermons,  are  among  the 
most  interesting  records  of  a  clergyman's  life.  At  such 
a  time,  and  in  such  a  place,  he  preached  at  the  dedica- 
tion of  a  chm'ch,  or  at  the  ordination  or  installation  of 
a  brother  minister,  or  at  an  Association  or  Convention. 
Intermediate  events  are  lost  in  the  vividness  of  thought- 
vision,  and  a  crowd  of  people  is  before  him,  again. 
Familiar  faces  smile  upon  him,  and  soul-sunshine  is 
seen  in  every  countenance. — The  scene  changes,  and 
he  is  again  at  a  burial.  He  beholds  the  weeds  of  woe, 
and  is  subdued  into  deep  solemnity.  The  tears  of  the 
mourners  are  flowing  afresh,  and  the  sighs  that  come 
up  from  aching  hearts  are  re-echoed  in  his  own. 

0  joyful  Past !  let  me  recall  thy  sunshine  by  recollec- 
tions of  kindred  and  friends.  0  sorrowful  Past!  let 
me  recall  thy  shadows  by  associations  of  cordial  sym- 
pathy. Only  the  dead  bury  their  dead  in  forgetful- 
ness.  Thy  dead  men,  0  Past!  shall  live  in  memory; 
together  with  my  dead  body  shall  they  arise.  Awake 
and  sing,  ye  that  dwell  in  dust! 

That  winter  of  quietness  among  the  Schuylkill  moun- 
tains so  re-invigorated  my  system,  that  the  opening  of 
the  spring  did  not  distress  me.  The  pastoral  charge 
of  the  First  Church  in  Philadelphia,  vacated  by  resig- 
nation, was  tendered  to  me  in  the  most  cordial  manner, 
and  I  resumed  my  stated  ministerial  life  on  the  1st  of 
June,  1848  = 


RETURN   TO    PHILADELPHIA.  371 


CHAPTER  X. 

Re-settlemeat  in  Philadelphia — Changes  and  Memories — '  The  old 
oak' — Dials — Visit  to  Pine  Barren* — Scenes  of  recognition — My 
*  wig-wam'  —  Rev.  A.  B.  Grosh  —  Callowhill-st.  Church — Visit  to 
northern  Pennsylvania — Beauteous  spring-time — My  opinion  of 
city-preachers — '  Meeting  of  the  "Waters' — *  The  Narrows' — Ly- 
coming valley — Rock  Run — Death  of  Rev.  James  M.  Cook — Papal 
Controversy — Domestic  Bereavement — '  Lord,  bless  my  brothers' 
— Susquehanna  county — Seneca  Lake — Niagara  Falls — Rochester 
— An  incident  of  '37 — Epistle  to  Rev.  Hosea  Ballou — Matin  and 
Vesper  Bells — General  Convention — Universalism — 'Don't  look 
into  the  Bible' — Visit  to  Iranistan — Mission  to  England. 

In  returning  to  Philadelphia  I  was  not '  turned  around 
on  the  steamboat.'  Reason  and  Feeling  had  a  serious 
conflict  nine  years  before,  but  now  they  were  in  har- 
mony, and  the  fibres  of  friendship  which  bound  me  to 
intermediate  localities,  were  united  in  'the  city  of  bro- 
therly love.' 

All  the  changes  in  the  Society,  during  my  absence, 
were  known  to  me,  but  in  my  re-settlement  as  Pastor, 
it  was  natm-al  that  memory  should  bring  them  before 
me  in  review.  I  shall  not  here  record  the  many  inci- 
dents baptized  by  my  tears  in  the  recollection,  yet  there 
are  special  reasons  why  I  should  devote  a  few  lines  to 
two  venerable  friends  who  had  passed  away.  They 
constituted  the  committee  to  solicit  the  withdrawal  of 
my  letter  of  resignation.  They  had  been  fathers  to 
me.  In  both  their  families  I  had  been  closely  intimate 
from  my  earliest  ministry.  The  one  succeeded  the  other 
as  Moderator  of  the  church,  and  both  were  now  in  the 
congregation  of  the  redeemed. 


372  DEPARTED   FRIENDS. 

Joseph  Burden  departed  this  life  in  September  1841, 
in  the  7 2d  year  of  his  age.  His  was  the  first  Univer- 
salist  family  in  Philadelphia  with  which  I  became  ac- 
quainted. He  was  a  man  of  remarkable  equanimity, 
and  continuously  fulfilled  the  condition  of  the  enco- 
mium, that  'the  hoary  head  is  a  crown  of  glory,  if  it 
be  found  in  the  way  of  righteousness.' 

Elijah  Dallett  departed  this  life  in  June  1847,  in 
the  70th  year  of  his  age.  For  more  than  35  years  he 
had  been  the  volunteer  'alto'  of  the  church-choii-,  and 
was  seldom  absent — thus  exemplifying  alike  his  fond- 
ness for  music  and  his  devotion  to  Universalism.  He 
was  distinguished  in  the  practical  department  of  each, 
and  his  character  was  crowned  by  proverbial  cheerful- 
ness and  integrity.  Never  have  I  known  a  man  who, 
in  every  relation  of  life,  was  more  worthy  of  unquali- 
fied esteem. 

Other  excellent  people,  the  departed  fathers  and  mo- 
thers of  the  church,  also  came  up  familiarly  before  me, 
and  I  thought  they  smiled  upon  me  in  my  return  to  the 
ancient  tabernacle.  And  as  I  sat  in  the  pulpit  one 
afternoon,  alone,  in  the  silence  befitting  solemnity  of 
meditation,  I  closed  my  eyes  and  saw  all  the  departed 
in  their  seats,  in  <  the  dim  religious  light'  of  their  cher- 
ished sanctuary.  Only  the  departed  were  there,  and  I 
bowed  down  in  that  worshipful  assembly,  and  wept. 
And  one  after  another  came  to  me,  and  laid  a  gentle 
hand  upon  my  head,  and  blessed  me  in  the  loving  voice 
of  the  years  gone  by. 

The  vision  passed,  and  I  arose  and  said,  '  How  amia- 
ble are  thy  tabernacles,  0  Lord  of  hosts  !' 

That  tabernacle  was  none  the  less  amiable  in  my 
sight  when  I  looked  over  the  congregation  of  the  living. 
With  few  exceptions  the  countenances  were  familiar  to 


THE   OLD    OAK.  373 

n*^.  The  people,  generally,  were  either  olden  friends 
or  their  children  grown  to  maturity,  and  it  was  certainly 
a  singular  fact,  considering  the  changes  of  the  world, 
that  all  the  then  officers  of  the  church,  fourteen  in  num- 
ber, were  devoted  to  its  interests  during  my  former 
pastoral  charge. 

It  must  be  confessed  that  a  few  of  the  members  were 
not  so  attached  to  the  tabernacle  as  others  were.  They 
desired  to  sell  it  to  whomsoever  would  buy,  and  build 
elsewhere,  and  a  formal  vote  to  that  effect  had  been 
passed  in  1845.  Nothing  however  was  done  beyond 
inquiry  for  another  location,  and  ^the  sober  second 
thought'  of  the  large  majority  afterwards  reversed  the 
decision.  I  approved  that  reversal — certainly  not  be- 
cause of  veneration  for  material  things,  albeit  there  is 
some  reason  and  more  nature  in  the  sentiment  of  the 
favorite  song, 

"Woodman!  spare  that  tree;  touch  not  a  single  bough: 
In  youth  it  sheltered  me,  and  I'll  protect  it  now." 

There  is  also  somewhat  of  religion  in  the  sentiment, 
and  I  do  not  envy  the  man  who  can  see  life-long  asso- 
ciations broken  up  without  a  pang.  There  may  indeed 
be  circumstances  which  would  justify  an  overruling  of 
the  feeling  to  which  that  song  so  touchingly  appeals, 
but  such  circumstances  did  not  exist  in  the  case  alluded 
to.  That  'old  oak,'  planted  in  1793,  had  weathered 
many  a  hard  winter.  Mighty  winds  sometimes  nearly 
up-rooted  it — but  it  revived  in  the  Lord's  sun-shine, 
and  invited  the  weary  to  its  welcome  shade.  Plant  as 
many  trees  elsewhere  as  you  please,  and  let  as  many 
resort  to  their  shelter  as  please — 'but  let  that  old  oak 
stand.'  If  the  time  shall  ever  arrive  when  its  shade  is 
not  needed,  it  will  perish. 

32 


374  THOUGHTS    OF   DIALS. 

Of  late  years  I  had  done  little  in  the  missionary 
•way.  To  do  still  less  hereafter,  while  under  pastoral 
engagement,  was  a  determination  of  prudence,  not  of 
coldness.  There  was  necessity  at  home  for  all  the 
time  and  energy  I  could  devote  beyond  the  immediate 
circle  of  my  duties — for  the  Callowhill  Street  Church 
was  closed,  the  Kensington  Church  was  seriously  em- 
barrassed, and  both  were  in  imminent  danger  of  passing 
into  other  hands.  They  were  severally  redeemed  from 
peril  in  due  season.  My  instrumentality  was  grate- 
fully acknowledged,  and  I  hope  Rev.  J.  W.  M 'Master 
pleasurably  remembers  his  earnest  and  self-sacrificing 
co-operation  in  Kensington.  He  was  my  pastor  in 
Pottsville  during  my  winter  of  idleness.  Four  years 
of  industry  have  since  elapsed,  and  I  greet  him  this 
day  in  happy  recollection. 

Those  years  of  industry  have  also  been  years  of  en- 
joyment, with  such  occasional  alternations  of  sorrow 
as  occur  in  the  history  of  every  family.  Fidelity  re- 
quires me  to  add,  that  some  unpleasant  events  of  a 
peculiar  character  transpired  in  Philadelphia  in  the 
early  periods  of  my  re-settlement.  They  originated  in 
evils  of  long  standing,  and  shall  not  be  recorded  in  these 
pages.  My  book  would  not  indeed  be  a  faithful  narra- 
tive if,  like  the  dial,  it  indicated  only  the  hours  of  sun- 
shine; but  I  am  not  disposed  to  register  the  black 
clouds  that  darken  the  dials  of  others,  even  when  the 
edges  incidentally  interpose  between  the  sun  and  mine. 

In  the  remainder  of  this  volume  I  shall  probably  find 
it  difficult  to  interest  the  reader,  outside  the  circle  of 
personal  friendship.  Indisposition,  in  both  senses  of 
the  word,  has  excluded  me  from  the  exciting  abroad- 
scenes  of  former  years,  and  '  the  even  tenor  of  my  way* 


SUSQUEHANNA   RIVER.  375 

m  the  scope  of  my  pastoral  duties,  has  presented  no 
matter  for  special  record.  There  is  also  the  considera- 
tion, that  my  Pen  has  almost  overtaken  Time.  The 
Past  loses  its  enchantment  in  its  closeness  to  the  Pre- 
sent. History  and  Memory,  in  a  certain  sense,  must 
soon  give  place  to  Prophecy  and  Hope.  Nevertheless 
there  are  a  few  intermediate  incidents,  most  of  which 
I  recall  with  pleasure. 

In  the  early  part  of  November,  1849,  I  visited  the 
Pine  Barrens  of  York.  My  anxiety  had  been  in  that 
direction  for  many  years,  but  the  fourth  of  a  century 
rolled  around  ere  I  was  gratified  by  re-beholding  the 
localities  of  my  boy-hood  Pedagogue  experience. 

I  crossed  the  Susquehanna  at  Columbia,  early  in  the 
morning.  It  was  in  delicious  'Indian  Summer.'  There 
is  a  dam  a  few  hundred  yards  below  the  bridge,  for  the 
benefit  of  the  Tide  Water  Canal  on  the  western  side. 
The  rocks  which  formerly  broke  the  water  into  ripples 
and  currents,  were  hidden  by  the  deep,  tranquil  river, 
and  its  surface  appeared  to  be  as  smooth  as  glass,  down- 
ward toward  the  dam,  and  upward  toward  Marietta. 
The  ruggedness  of  the  hills  was  screened  by  the  pecu- 
liar haze  of  the  season,  and  the  bushes  and  trees  bore  the 
variegated  tinge  so  characteristic  of  an  American  forest 
in  autumn.  The  atmosphere  was  bland — my  thoughts 
were  solemn,  both  by  sympathy  with  the  scenery  and  in 
remembrance  of  its  early  associations — and  yet  that  so- 
lemnity was  little  else  than  meditative  joy. 

Arriving  in  York  at  an  early  hour,  I  started  on  foot 
along  the  route  I  had  thus  traversed  more  than  twenty- 
five  years  before,  '  seeking  my  fortune.'  For  six  months 
I  had  walked  over  that  route,  nearly  every  First-day, 
to  attend  Quaker  Meeting  in  York.  After  many  ups 
and  downs,  I  was  walking  over  that  route  again. 


376  THE    PIXE    BARRENS. 

Excepting  two  or  three  new  houses,  every  object  hy 
the  way  was  familiar,  until  I  reached  the  point  where 
we  formerly  left  the  turn-pike  and  turned  into  a  beaten 
path  through  the  woods,  toward  the  farm  on  which  my 
uncle  then  resided.  The  trees  had  been  cut  away,  and 
a  stranger  was  plowing  in  the  field.  Crossing  the 
fence,  I  approached  him.  Explanation  of  my  errand 
was  followed  by  frank  invitation  to  the  house,  and  that 
was  peopled  again,  in  memory,  by  the  kindred  who  wel- 
comed and  loved  me  in  my  youth.  They  are  scattered 
far  in  the  west. 

My  'wig-wam'  was  a  mile  distant,  southward.  Hav- 
ing learned  the  history  of  the  neighborhood,  I  crossed 
the  fields  to  the  farm  of  my  eldest  scholar,  who  was 
about  four  years  my  senior.  As  I  entered  the  yard, 
the  dogs  rushed  toward  me  as  an  intruder,  but  the  owner 
promptly  appeared  on  the  piazza  and  called  them  back. 
He  was  worn  with  labor,  and  his  hair  was  very  gray, 
but  I  readily  recognized  him.  The  ordinary  saluta- 
tions being  exchanged,  I  said  to  him,  "  Do  you  wish  to 
hire  a  farm  hand?" 

He  scanned  me  doubtingly,  but  responded,  "What 
kind  of  farm- work  can  you  do?" 

"I  can  do  any  thing  you  will  set  me  at,"  I  replied. 

Still  closer  became  his  observation  of  my  counte- 
nance, hands,  and  reasonably  good  clothing,  but  he 
queried  in  the  same  strain  as  before,  "Are  you  seeking 
employment?" 

"  That  is  what  I  have  asked  you  for,"  said  I,  "  and 
yet  you  hesitate  to  give  me  a  few  days'  work.  I  did 
not  expect  such  hesitancy  of  yow,  John  Strebig." 

"You  seem  to  know  me,"  he  replied. 

"Certainly  I  do,"  I  rejoined,  "and  yet  you  seem 
determined  not  to  know  me.     Look  at  me  in  the  face, 


SCENES    OF   RECOGNITION.  377 

and  think  back  five  years,  or  ten,  if  it  suits  you  better. 
You  married  Harriet  Day." 

The  farmer  called  his  wife,  and  a  son  of  twenty,  and 
a  niece  of  about  the  same  age — but  there  was  no  recog- 
nition of  the  visiter. 

"  Look  back  fifteen  years — or  twenty — or  twenty- 
five.     Can  you  not  remember  me  now?" 

The  puzzled  family  were  still  in  the  dark — but  a 
single  allusion  of  mine  to  an  incident  in  which  the 
farmer  and  I  had  shared,  instantly  lighted  up  his  me- 
mory, and  forthwith  I  was  in  the  midst  of  hearty 
friends  !  ''  You  shall  not  have  a  day's  work  on  my 
farm,"  said  he,  in  all  the  warmth  of  youthful  com- 
panionship, i'but  you  shall  be  our  welcome  guest." 

0  blessed  Youth !  with  its  generous  impulses,  un- 
dimmed  and  unchilled  by  the  selfishness  of  life !  0 
blessed  Memory !  rushing  back  through  all  scenes  of 
time,  and  opening  the  fountains  of  generosity  afresh  ! 

—  From  house  to  house  I  passed,  spending  a  brief 
space  at  each,  and  my  scholars  importuned  me  to  come 
back  to  the  Pine  Barrens,  and  teach  their  children ! 
They  had  never  had  such  a  school  as  mine  was — they 
had  talked  about  me  very  often — they  did  not  know 
what  had  become  of  me — and  I  must  come  back  ! — Ah, 
friends,  you  do  not  know  how  richly  you  are  paying  me 
now,  for  the  illy-paid  labors  of  twenty-five  years  ago. 

1  saw  a  man  in  <  a  clearing,'  a  short  distance  from 

one  of  the  houses  at  which  I  stopped,  and  learned  his 

name.     He  was  the  youngest  of  my  pupils — the  one 

whose  leg  was  caught  under  the  window  at  the  '  barring 

out.'     Passing  to  the  fence  at  the  point  nearest  to  hia 

operations,  I  called  to  him,  and  forthwith  he  left  a 

'  brush-heap'  on  fire,  and  came  to  me. 

"William  Connelly,  do  you  remember  me?"  said  I. 

32* 


378  MY  ANCIENT   WIG-WAM. 

He  looked  at  me  very  closely,  and  replied  that  he 
could  not  recollect  having  seen  me  before. 

"  You  should  certainly  be  able  to  remember  five  years 
back  —  or  ten  —  or  fifteen  —  or  twenty,"  said  I,  with 
lengthened  pauses,  his  eyes  meanwhile  observing  me 
narrowly  as  he  leaned  on  the  iron  rake  in  his  hand. 

"  Twenty  years  ago  I  was  only  thirteen — and  I  have 
no  remembrance  of  having  ever  seen  you,"  said  he,  in 
perplexity. 

"  Perhaps  your  memory  may  be  clearer  if  I  grant  you 
iwentj-five  years,"  said  I,  with  an  unmoved  counte- 
nance. 

"  That  is  worse  still,"  he  replied.  "  I  was  only  eight 
years  of  age,  twenty-five  years  ago." 

"  Did  you  go  to  school" 

Quick  as  a  flash  he  dropped  the  rake,  grasped  both 
my  hands  across  the  fence,  and  exclaimed,  "  Thank 
God,  I  see  my  Teacher's  face  again  !"  The  tears  of 
joy  were  in  his  eyes,  and  they  glistened  while  he  talked 
rapidly  of  how  often  he  had  thought  of  me,  and  how 
glad  he  would  be  to  send  his  children  to  my  school,  if 
I  would  only  come  back  ! 

"Do  you  remember,"  he  added,  "how  we  barred 
you  out  on  St. Valentine's  Day?" 

"And  do  7/ou  remember,"  said  I,  ^^  whose  leg  it  was 
I  got  hold  of  as  the  scamps  were  tumbling  in  at  the 
window?" 

—  A  new  school-house  had  been  erected  in  the  edge 
of  a  neighboring  grove,  and  my  ancient  '  wigwam'  was 
now  occupied  as  a  dwelling  by  one  of  my  scholars  and 
his  family.  I  sat  down  where  my  table  had  stood,  and 
my  pupils  were  again  before  me,  in  vivid  vision  of  me- 
mory. And  my  worthy  friend,  Robert  Hammersly,  long 
ago  departed,  was  with  me  in  social  converse,  renewed. 


THE    GOLDEN    CHAIX.  379 

Other  pleasant  faces  looked  in  upon  me  in  the  evening, 
and  the  room  was  decorated  with  evergreen.  One  by 
one  the  people  went  out  at  the  door,  each  pressing  my 
hand, — and  I  was  alone  in  the  Pine  Barrens.  The  Sea 
of  Life  !  how  its  memoried  waves  rolled  over  me  ! 

Pardon  me,  if  these  reminiscences  be  out  of  place  in 
this  book.  Time's  shuttle  has  woven  them  into  that 
<  drapery  of  my  couch'  which  I  hope  at  last  to  '  wrap 
around  me,  and  lie  down  to  pleasant  dreams.' 

On  my  removal  from  that  region  to  Marietta,  the 
first  person  with  whom  I  became  acquainted  was  Aaron 
B.  Grosh.  On  my  return  to  Philadelphia  from  the  visi- 
tation above  recorded,  an  invitation  awaited  me  to  at- 
tend the  funeral  of  his  worthy  companion.  She  had 
tranquilly  passed  to  her  rest,  sustained  by  the  faith 
which  she  had  long  cherished  in  her  heart  and  exem- 
plified in  her  life. 

Mr.  Grosh  had  been  happily  situated  in  Reading  for 
several  years,  but  his  bereavement  inclined  him  to  a 
change  of  location.  In  the  close  of  1849,  he  accepted 
an  unanimous  invitation  to  the  charge  of  the  Callowhill 
Street  Church  in  Philadelphia.'^  And  thus,  after  the 
thither  and  hither  journeyings  of  many  years,  we  were 
pastoral  yoke-fellows  in  the  metropolis  of  our  native 
State.  Not  a  link  in  the  golden  chain  of  our  friend- 
ship had  ever  been  disturbed  or  dimmed,  and  proximity 
of  residence  was  a  matter  of  mutual  congratulation. 

I  could  not  unreservedly  congratulate  him  on  his  new 
position.     There  had  been  no  pastor  in  that  station  for 


*  His  successor  in  Reading  was  Rev.  James  Shrigley.  The  meet- 
ing-house was  thoroughly  re-modelled  in  the  autumn  of  1850,  ami 
all  the  interest.''  of  the  Society  are  in  a  prosperous  condition. 


380  RECREATIVE   TRIP. 

the  preceding  two  years.  The  meeting-house  had  been 
closed  for  more  than  fifteen  months,  and  was  but  re- 
cently opened  by  an  effort  that  tested  the  over-taxed 
generosity  of  a  few  friends.  Some  of  the  people  were 
permanently  alienated  by  various  causes,  others  were 
coldly  indifferent,  and  it  required  no  little  faith  in  the 
steadfast  believers  to  undertake  the  work  of  renewal. 

It  was  nevertheless  attempted  under  the  ministry  of 
Mr.  Grosh.  The  connexion  was  a  successful  one,  con- 
sidering antecedent  circumstances.  The  people  be- 
came strongly  attached  to  the  pastor  and  he  to  them, 
but  he  yearned  for  a  settlement  of  less  embarrassment, 
and  removed  to  Fort  Plain,  N.  Y.,  in  the  autumn  of 
1851.  He  was  succeeded  in  Philadelphia  by  Rev.  N. 
Doolittle,  who  is  the  tenth  pastor  of  that  Church  in  its 
history  of  twenty-seven  years.  Rev.  Stephen  R.  Smith 
was  the  second,  and  his  term  was  the  average.  Let  us 
hope  that  the  present  connexion,  so  happily  commenced, 
may  be  of  long  duration. 

The  facts  of  the  preceding  paragraph  are  here  an- 
ticipated to  avoid  recmTence  to  the  subject  in  these 
pages.  Returning  to  my  narrative  (having  respect  to 
the  order  of  time,)  I  must  give  a  brief  account  of  a  re- 
creative trip  in  the  spring  of  1850. 

Athens,  in  northern  Pennsylvania,  was  the  first  point 
of  destination,  to  attend  a  session  of  our  State  Conven- 
tion. The  speediest  route  was  by  way  of  New-York 
and  the  Erie  Rail  Road.  Two  worthy  young  friends 
accompanied  me,  and  we  helped  each  other  to  enjoy 
the  pleasant  weather  of  the  close  of  May.  How  de- 
lightful it  was  to  get  away  from  the  din  of  our  own 
city  and  from  the  greater  din  of  '  Gotham !'  How 
refreshing  to  roam  in  the  ornamented  grounds  in  the 
eastern  section  of  the  village  of  Goshen  ! 


STATE   CONVENTION.  381 

It  was  beauteous  spring-time.  The  balmy  air,  whis- 
pering among  the  leaves  overhead  and  through  the 
white  lilac  bushes  on  every  hand,  seemed  playing  a  low 
accompaniment  to  the  whistling  of  the  birds.  Great 
elms  overhung  the  carriage-way — the  curving  foot- 
paths were  fringed  with  early  flowers — and  we  fancied 
that  the  glad  earth  was  breathing  a  hymn  through  the 
red  tulips  —  a  hymn  of  gratitude  to  the  genial  sun. 
How  pleasant  it  would  be,  in  the  evening  of  life,  to 
settle  down  into  harmony  with  such  a  scene  !  But  it 
was  only  morning  as  yet  with  my  companions,  and  only 
noon  with  me ;  and  a  Locomotive  shortly  disturbed  our 
sentimental  dreamings,  by  whirling  us  through  the 
world  at  forty  miles  an  hour. 

The  speed  was  vastly  greater  than  we  relished,  in 
passing  the  Delaware  section  of  the  Erie  Rail  Road. 
The  route  was  new  to  us,  and  so  continued  to  be,  ex- 
cepting the  general  impression  of  rapid  curves  among 
rugged  hills,  along  a  live  river..  But  what  a  scene  was 
opened  to  us  after  crossing  'the  summit!'  On  the 
north,  the  Susquehanna  flowed  tranquilly  through  a 
green  valley,  and  high  above  it,  on  the  south,  the  great 
train  of  cars  went  booming  over  a  deep  gulf  by  a  long 
stone-arch-viaduct.  Nature  had  decidedly  the  advan- 
tage in  the  beautiful  river,  but  Art  was  triumphant  in 
that  '  giants'  causeway.' 

At  Athens,  we  met  as  social  a  band  of  believers,  re- 
sidents and  visiters,  as  ever  congregated,  and  we  felt 
that  the  session  of  our  Convention  could  not  be  other- 
wise than  a  happy  one. 

Our  meetings  for  worship  on  Wednesday  were  held 
in  the  Academy  on  the  green.  It  was  crowded,  and  I 
preferred  a  station  outside,  near  one  of  the  windows. 
Inviting  the  co-operation  oi'  a  genteel  countryman — a 


382  CITY  PREACHEKS. 

farmer,  I  presumed — we  drew  a  wagon  to  the  desired 
location  in  the  shade  of  the  house,  and  took  our  seats 
in  full  view  of  the  preacher's  stand.  The  services  had 
not  yet  been  commenced. 

"  I  have  been  told  that  there  is  quite  a  number  of 
ministers  present,"  said  my  neighbor,  to  the  stranger 
by  his  side. 

"Yes;  I  have  heard  the  number  stated  at  ten  or 
twelve,"  said  I. 

"I  hear  that  Thomas  is  among  them,"  he  continued 
— adding  a  more  complimentary  report  concerning  me 
than  truth  would  warrant  or  modesty  record. 

"Some  people  think  so,  I  suppose,"  was  my  reply; 
"  but  I  have  learned  to  question  the  large  accounts  we 
sometimes  hear  of  city  preachers.  I  suspect  that  coun- 
try preachers  have  quite  as  much  talent,  and  are  quite 
as  useful,  though  they  are  not  so  extensively  known, 
Thomas  may  be  as  smart  as  other  men,  but  in  my  opin- 
ion the  people  will  be  disappointed  if  they  expect  him 
to  do  any  great  thing." 

"Well,  that's  my  opinion,  too,"  responded  my  friend 
in  a  thoughtful  tone. 

Our  attention  was  now  attracted  by  the  services. 
After  the  congregation  was  dismissed,  we  separated, 
and  I  did  not  see  my  neighbor  again,  so  as  to  recog- 
nize him.  Friends  who  saw  us  in  the  wagon  together, 
told  me  his  name,  and  I  told  them  the  incident.  He 
probably  recognized  me  in  the  afternoon  of  the  next 
day,  at  our  meeting  in  the  Locust  Grove ;  and  the  ser- 
mon, I  have  no  doubt,  confirmed  his  opinion.  I  should 
be  glad  to  meet  him  again. 

From  Athens  down  the  river  was  the  chosen  dii'ec- 
tion  of  my  joiu'neying.  The  rocky  eminence  at  the 
*  Narrows,'  immediately  below  the  junction  of  the  Che- 


WORDS    FITLY   SPOKEN.  383 

mung  and  the  Susquehanna,  affords  one  of  the  most  en- 
chanting prospects  conceivable.  CoL  Gordon  F.  Mason, 
to  whom  I  was  indebted  for  conveyance,  stopped  his  car- 
riage at  this  point,  and  as  I  looked  upon  the  '  meeting 
of  the  waters,'  the  sentiment  of  the  'Yale  of  Avoca' 
arose  from  my  heart  to  my  lips. 

Several  of  the  stanzas  found  musical  expression,  in 
an  humble  way ;  and  I  thought  the  tones  of  a  voice 
that  had  been  broken  by  long  service,  were  mellowed 
into  acceptance  by  the  harmonies  of  the  scene.  Per- 
haps it  was  only  so  in  my  own  feeling.  Certainly  the 
weeping  of  a  widow-lady  in  our  carriage  wakened  me 
to  reflection  on  the  power  of  words,  and  especially  on 
the  value  of  words  fitly  spoken.  The  bitterness  of 
recent  bereavement  had  indeed  been  recalled,  and  she 
wept ;  but  faith  unveiled  the  re-union  of  kindred  spirits, 
as  in  the  peaceful  meeting  of  the  waters — and  her  heart 
was  relieved  and  refreshed  by  the  overflowing  of  tears. 

I  deserved  no  thanks  for  this  result,  because  there 
was  no  intention  in  the  case — nevertheless  the  incident 
has  probably  recorded  me  pleasantly  in  the  life-long 
memories  of  a  soul  that  needed  consolation.  The  con- 
nexions of  this  thought  may  be  of  service  to  us  all,  for 
there  are  difficult  passages  in  the  life  of  each. 

The  '  Narrows'  furnished  a  fitting  symbol,  by  way 
of  illustration.  High  above  the  river,  a  narrow  road 
had  been  cut,  the  sharp  hill  on  our  left  sloping  very 
sharply  to  the  water  on  our  right ;  and  if  two  vehicles 
should  meet,  and  the  parties  desired  to  pass  safely, 
kind  words  and  mutual  help  would  alike  be  necessary. 
It  is  a  frightful  place  to  the  inexperienced,  but  I  should 
be  glad  to  pass  it  again  in  the  same  goodly  company, — 
there  being  the  additional  reason  that  the  road  shortly 
opens  into  the  beautiful  valley  of  Sheshequin. 


384  A    WEEK    OF    QUIET. 

I  Spent  a  day  verv  pleasantlr  in  the  society  of  Rev 
S.  J.  Gibson  and  his  model  '  minister 's-wife,'  and  then 
passed  through  another  '  Narrows'  to  Towanda,  in 
social  converse  with  George  Sanderson,  Esq.  Our 
friendship  was  of  many  years'  standing,  though  we 
had  not  met  for  a  long  time.  I  was  pleased  to  find 
him  so  pleasantly  situated,  especially  as  he  still  main- 
tains that  '  the  Law  is  not  against  the  Promises.' 

One  of  my  companions  went  northward  from  Sheshe- 
quin.  Being  joined  by  the  other,  we  traced  Towanda 
valley  to  Monroeton,  and  found  a  cordial  welcome  in 
the  house  of  Col.  Mason.  He  has  been  a  land-surveyor 
from  his  vouth.  and  no  man  in  northern  Pennsylvania 
is  better  known  or  more  hiorhlv  esteemed  than  he.  He 
besought  us  to  remain,  and  it  was  difficult  to  break  away 
from  the  social  and  scenic  attractions  of  the  neighbor- 
hood ;  but  I  had  promised  my  lungs  a  holiday,  and  so 
we  journeyed  westward  to  Canton  Corners,  tracing  the 
Towanda  Creek.  Even  when  we  turned,  at  that  point, 
to  the  southward,  we  faced  the  flowing  of  that  stream, 
and  we  left  it  only  at  its  source.  A  few  paces  distant 
is  the  source  of  the  Lvcomincr.  "We  followed  the  latter 
along  the  surveyed-route  of  the  Williamsport  and  El- 
mira  Rail  Road,  and  reached  Ralston  in  the  evening. 

For  twenty-two  months  I  had  been  absent  from  my 
parish  only  two  Sundays,  besides  infrequent  inter-ex- 
changes of  pulpit  service ;  and  a  week  of  recreation 
amidst  the  rugged  scenery  of  Lycoming,  could  hardly 
be  considered  an  unreasonable  claim.  That  space  in- 
cluded one  Sunday,  passed  by  my  friend  and  myself  in 
quiet  rambling  along  the  creek.  Keen  heretic-hunters 
in  northern  Pennsylvania  afterwards  announced,  in 
print,  that  two  L'niversalist  preachers  had  been  in  Lu- 
zerne county,  fishinor  on  the  Sabbath  !     It  would  not 


MOUNTAIN   SCENERY.  385 

have  been  a  falsehood,  had  fishing  been  imputed  to  a 
*  fisher  of  men'  and  his  friend,  on  the  preceding  three 
or  four  days — for  we  certainlv  had  been  ano^linsr.  What- 
ever  those  heretic-hunters  might  have  thought  of  the 
sin  of  catching,  they  -would  have  relished  the  brook- 
trout  when  cauojht  —  even  thou^fh  cooked  on  a  rock, 
three  or  four  miles  up  « Rock  Run.' 

This  tributary  of  the  Lycoming  flows  and  tumbles 
down  a  gorge  on  the  east  of  Ralston.  Mountains, 
clothed  with  forest  trees,  amons^  which  the  towerino; 
Hemlock  is  pre-eminent,  slope  sharply  to  the  rapid, 
cold,  crystal  stream,  which  in  some  places  rushes  like 
a  mill-race  in  a  steep,  narrow,  rocky  channel,  and  rests 
below  in  a  deep  eddy  of  more  than  twenty  feet  in  di- 
ameter. Red  Run,  on  the  west  of  Ralston,  is  even 
more  picturesque  than  Rock  Run,  there  being  a  num- 
ber of  cascades. 

Our  recreative  journey  of  three  weeks  is  of  small 
account  in  the  narration,  but  its  pleasantness  served 
as  a  preparation  for  important  duties  at  home' and 
abroad.  Chiefly  the  latter,  dui'ing  two  months  of  the 
summer — for  om*  ancient  meeting-house,  sadly  out  of 
repaii'  at  the  date  of  my  re-settlement,  was  being  im- 
proved and  re-fitted  at  a  liberal  expenditure.  It  was 
re-opened  for  public  worship  in  the  early  part  of  October. 

In  August  preceding  I  was  called  to  Baltimore  to 
attend  the  funeral  of  a  prominent  Universalist — the 
pastor  of  the  Society,  Rev.  James  M.  Cook,  being  ill. 
I  had  no  previous  acquaintance  with  him,  and  it  grieved 
me  to  be  convinced  (as  I  was  at  our  first  interview) 
that  he  could  not  recover.  A  consulting  physician  was 
sent  for,  and  his  opinion  excluded  all  hope.  Very  sad 
was  the  duty  devolving  upon  me,  to  announce  to  a  hus- 
band and  father  that  his  wife  would  shortly  be  a  widow 

33 


386  REV.  JAMES   M.  COOK. 

and  his  children  orphans — but  he  heard  the  tidings 
with  the  trustful  spirit  of  a  Christian.  And  when  I 
desired  to  know  how  his  ministry  appeared  to  him,  in 
view  of  eternity,  he  replied,  <'The  doctrine  I  have 
preached,  and  loved,  has  always  been  the  chief  theme 
of  my  heart.  It  is  so  now — it  will  be  so  in  death — and 
in  heaven  for  evermore." 

I  was  not  present  at  his  departure,  but  many  wit-^ 
nesses  looked  into  heaven  when  he  pa'ssed  away.  Death 
was  swallowed  up  in  victory.  In  the  clearness  of  faith- 
vision,  the  realm  of  immortality  was  but  the  scene  of 
perpetual  revelation  of  the  love  of  God,  with  no  cloud 
to  cast  a  shadow,  no  darkness  to  dim  the  glory  of  eter- 
nal day. 

Mr.  Cook's  earthly  mission,  in  person,  was  ended  at 
the  age  of  32  years.  Much  successful  labor  was  crowded 
into  his  brief  ministerial  history.  His  moral  worthi- 
ness was  unreservedly  testified  wherever  he  was  known; 
and  in  the  funeral  services  I  endeavored  to  exemplify 
his  delight,  by  the  ministrations  of  The  Comforter,  even 
the  Spirit  of  Truth. 

Early  in  the  ensuing  winter,  my  attention  was  attract- 
ed by  two  lectures  on  the  Papal  Controversy,  delivered 
in  November.  The  first  of  these  was  by  Rev.  John 
Hughes,  Roman  Catholic  Bishop  of  New-York,  entitled 
'Decline  of  Protestantism  and  its  Cause.'  The  second 
was  an  Answer  by  Rev.  Joseph  F.  Berg,  a  distinguished 
German  Reformed  clergyman  of  Philadelphia.  Both 
were  published.  Examination  satisfied  me  that  Roman 
Catholicism  and  Orthodox  Protestantism  are  estab- 
lished on  the  same  principle — the  one  condemning  pri- 
vate judgment,  and  the  other  restricting  it.  Once  grant 
the  right  to  restrict,  as  vested  in  any  church,  or  as 
claimed  or  implied  in  any  way,  and  there  appeared  to 


PAPAL   CONTROVERSY.  387 

be  no  limit  to  its  exercise.  Its  concession  was  there- 
fore a  tacit  admission  of  the  principle  contended  for  by 
the  Papacy. 

Deeming  the  question  important  and  interesting,  I 
delivered  several  lectm-es  in  my  chm-ch,  in  review  of 
both  disputants,  as  aforesaid.  They  were  largely  at- 
tended in  the  delivery,  and  were  immediately  embodied 
and  published,  with  the  title  of  The  Triangle — mean- 
ing, merely,  that  the  controversy  might  be  expressed 
by  that  symbol — the  true  Protestant  Principle,  namely, 
the  unrestricted  right  of  private  judgment,  being  my 
position. 

Mr.  Berg  replied  in  a  testy  pamphlet,  entitled  Tlie 
Trapezium,  in  which  he  sought  to  identify  that  position 
with  many  naughty  things,  meanwhile  involving  him- 
self more  deeply  in  the  Papal  Principle.  My  rejoinder 
was  intended  as  a  Dissection  of  the  uncouth  yet  ap- 
propriate symbol  of  his  argument.* 

I  had  many  proofs  that  my  labors  on  this  subject 
were  not  in  vain,  and  was  sensible  of  individual  improve- 
ment by  the  requisite  study.  This  also  prepared  me 
for  another  branch  of  the  controversy,  namely,  as  re- 
gards the  agency  of  the  Papal  institution  in  furtherance 
of  Civilization.  This  theme  was  discussed  in  Philadel- 
phia, affirmatively,  by  0.  A.  Brownson  of  Boston,  in 
the  latter  part  of  January,  1851.  In  February,  I  is- 
sued a  Review  of  his  four  lectures. 

These  publications  are  here  mentioned  in  connection. 


*  In  March,  1852,  Mr.  Berg  delivered  his  valedictory  to  the  Ger-  > 

man  Reformed  Church,  for  the  reason  (I  was  informed)  that  there 
is  more  Popery  in  its  government  than  he  relishes.  He  has  cer- 
tainly taken  a  very  great  stride  in  the  direction  of  the  Protestant 
Principle,  for  he  has  passed  to  the  communion  of  the  Dutch  Re- 
formed Church ! 


388  DOMESTIC    BEREAVEMENT. 

No  one  excepting  ourselves  can  know  the  intermediate 
sorrow  of  our  house.  During  December,  our  three 
children,  all  boys,  were  ill  of  scarlet  fever;  and  after 
twenty-four  days  of  affliction,  one  of  them  was  taken 
away  on  the  4th  of  January,  1851.  With  aching  hearts 
we  followed  him  to  the  burial-ground,  and  laid  him  in 
the  bosom  of  earth  beneath  a  covering  of  snow. 


ALBERT  PALMER  THOMAS. 

The  grounds  that  Spring  will  shortly  clothe  in  green, 

And  Summer  deck  with  flowers  of  rarest  dve, 
Are  cheerless  now,  though  clad  in  snowy  sheen, 

And  bleak  the  wind  that  howls  and  hurries  by. 
And  here  are  laid  in  Nature's  pulseless  heart, 

The  loved  of  earth  departed  in  the  flesh, 
And  friends  unveil,  by  burning  tears  which  start, 

That  our  wounds  bleeding,  open  tJieii^s  afresh. 

How  changed  to  me  are  all  the  scenes  of  earth! 

Late,  all  was  joyous — for  I  love  the  shout 
Of  Nature's  gladness.     When  is  wandering  forth 

Her  pealing  anthem,  all  my  soul  is  out 
On  the  wide  wind-wings,  and  my  heart  is  stirred 

To  join  the  chorus,  and  to  cry  "all  hail!" 
But  midst  its  chords  a  woe-strain  now  is  heard, 

Subduing  all  to  solemn  dirge  and  wail. 

For  lie  is  gone ;  and  lately  radiant  sky. 

With  clouds  and  darkness  gloomily  o'ercast. 
Throws  all  in  shadow  where  our  footsteps  lie — 

And  0  how  cold  the  fitful,  moaning  blast! 
For  Jie  is  gone  ;  and  in  that  darkling  thought. 

Night  seems  to  shroud  and  triumph  over  all. 
Alas  that  earth,  with  gorgeous  beauty  fraught, 

Should  be  Golgotha,  made  Death's  banquet  hall ! 

The  aged  head,  all  whitened  as  the  snow. 
Ere  long  will  bow  in  silence  to  the  dust, 

And  kindred  utter,  as  the  balm  of  woe, 

**  The  young  may  die ;  we  know  the  aged  must.'* 


THE   LINKS   OP   LOVE.  389 

Balm  not  for  ns.     Within  our  darkened  room 

A  child-soul  left  us  at  the  dawn  of  day  ; 
And  all  that  died,  within  this  vaulted  tomb, 

With  aching  hearts  we  hither  come  to  lay. 

0  we  have  wept  as  one  was  wont  to  weep 

By  flowing  streams  for  Zion's  glory  gone, 
That  like  the  dreamings  of  a  peaceful  sleep. 

Our  brightest  vision  perished  with  the  dawn. 
Yet  at  that  dawn  another  dawn  we  saw 

Beyond  the  changings  of  the  night  to  day, 
And  felt  the  heart-chain  closer  still  to  draw. 

In  one  new  link  of  spirit  passed  away. 

0  blessed  heart-chain,  binding  us  in  Time 

In  one  bright  circle,  broken  now  and  dim  ! 
How  that  one  link  completes  the  chain  sublime, 

Reaching  from  earth  to  holiness  and  hiTU  ! 
Oh  noble  son  !  in  spirit  newly  born, 

Late  veiled  in  flesh,  an  angel  from  above ! 
Our  death  to  life,  our  night  shall  change  to  morn, 

With  thee,  our  treasure,  in  the  Land  of  Love. 

There  is  subdued  sun-shine  in  this  trustful  anticipa- 
tion. There  is  sun-shine  also  in  memory,  streaming 
occasionally  through  rifts  in  the  dark  cloud  of  bereave- 
ment. An  incident  in  illustration  was  furnished  by 
our  sympathetic  brother,  Rev.  Moses  Ballou.  He 
visited  us  in  the  spring  of  1850,  accompanied  by  his 
wife  and  only  son.  After  their  return  to  Bridgport, 
the  lad  thus  closed  his  evening  prayer  :  «Lord  bless  me 
and  make  me  a  good  boy.  Bless  my  dear  ma,  and  pa, 
and  brothers,  and  every  body  in  the  world.' 

"Why  do  you  pray  for  your  brothers?"  said  the  fa- 
ther.    ''You  have  no  brothers,  my  son." 

"Why,  pa,"  replied  the  child,  "that  is  my  Philadel- 
phia prayer." 

The  mystery  was  explained.  During  the  visit  re- 
ferred to,   he  had  knelt  with  our  boys,  who  always 

33* 


390  SUSQUEHANNA    COUNTY. 

prayed  in  unison  in  that  form  of  expression,  and  had 
joined  in  their  petitions;  and  when  he  returned  to 
Bridgport  he  continued  to  pray /or  his  hrotliei^s. 

"And  so,"  said  the  father,  ''when  you  think  of  'Our 
Father  in  heaven,'  you  remember  Mr.  T.'s  little  boys, 
and  pray  God  to  bless  your  brothers." 

"Yes,  pa,"  responded  the  child;  and  he  fell  asleep 
with  the  love  of  his  brothers  in  his  heart,  and  the 
angels  watched  over  his  pillow  and  talked  of  the  beauty 
and  excellency  of  brotherly  love. 

Our  youngest  son  now  kneels  where  the  departed 
knelt,  and  every  evening  each  of  the  two  visible  ones 
prays  for  his  brothers ;  and  the  invisible  one  still  prays, 
''Lord  bless  my  dear  ma,  and  pa,  and  brothers,  and 
every  body  in  the  world."* 

In  the  close  of  May,  my  wife  accompanied  me  on  a 
long-contemplated  visit  to  Niagara  Falls.  The  scenic, 
social,  and  religious  attractions  of  our  entire  journey 
were  of  the  most  pleasing  order,  and  served,  in  some 
sort,  as  a  relief  from  sorrowful  associations. 

AVe  attended  the  session  of  the  Pennsylvania  Con- 
vention in  Brooklyn,  Susquehanna  county.  I  had 
preached  in  that  town  in  the  cold  autumn  of  1832,  and 
now  in  the  bland  spring  of  1851  there  were  cordial  ex- 
pressions of  remembrance.  But  many  of  the  fathers 
and  mothers  who  greeted  me  more  than  eighteen  years 
before,  were  sleeping  in  'the  old  kirk  yard,'  and  our 
venerable  host.  Col.  F.  Bailey,  was  laid  in  their  midst 
within  five  months  after  bidding  us  a  fatherly  farewell. 
His  exemplary  life  is  crowned  by  a  blessed  memory. 

*  Abner  Charles  Thomas,  born  in  Brooklyn,  N.  Y.,  Jan.  3,  1844. 
Albert  Palmer  Thomas,  born  in  Pottsville,  Pa,,  Sep.  9,  1846. 
Frank  Horace  Thomas,  born  in  Pottsville,  Pa.,  July  11,  1848. 


SENECA   LAKE.  391 

We  spent  a  day  with. a  worthy  brother  m  Dimock, 
and  two  days  (inckiding  Sunday)  in  Montrose.  Thence 
passing  by  way  of  Great  Bend,  Binghampton,  and  El- 
mira  to  Geneva,  we  had  the  pleasure  of  a  few  hours  on 
Seneca  Lake.  If  a  more  beautiful  sheet  of  water  of 
thirty-odd  miles  in  length,  by  a  mile  or  two  in  width, 
any  where  exists,  we  should  be  very  glad  to  behold  it. 
The  village  of  Geneva  is  situated  on  the  western  side 
of  its  northern  extremity.  In  respect  of  fine  buildings 
and  ornamental  grounds,  the  wide  street  parallel  with 
and  overlooking  the  lake,  is  one  of  the  most  attractive 
I  have  ever  seen. 

We  attended  the  session  of  the  Ontario  Association. 
I  trust  it  will  not  be  invidious  if  I  mention  only  Rev. 
John  M.  Austin  among  the  ministers  present.  We 
were  both  printers  in  early  life;  and  the  'Clu-istian 
Ambassador,'  of  which  he  is  now  editor,  is  a  continua- 
tion of  the  ^  Christian  Messenger,'  with  which  I  was  for- 
merly connected  in  a  similar  capacity. — Besides  his 
eminent  editorial  and  clerical  qualifications,  I  consider 
him  the  best  type  of  a  press-man  for  subscribers  that  I 
have  ever  seen.  I  hope  he  will  never  be  ^battered.' 
The  'form'  itself  is  so  ' locked  up'  in  'the  chase'  of  de- 
nominational interest  that  it  cannot  easily  be  'squab- 
bled.' His  case  could  not  be  plainer,  and  he  always 
makes  a  good  impression,  which  is  certainly  a  token  of 
his  ability. 

From  Geneva  we  passed  on  through  Rochester  and 
Bufi'alo  to  Niagara  Falls.  I  might  perhaps  describe 
the  wonder-works  of  man  on  this  route,  but  it  would  be 
worse  than  useless  for  me  to  attempt  a  description  of 
the  turning-point  of  our  journey,  the  perpetually  flow- 
ing wonder-work  of  the  Creator.  I  had  visited  it  four- 
teen years  before,  and  could  observe  only  two  changes. 


392  NIAGARA  FALLS. 

The  greater  part  of  Table  Rock  had  fallen  into  the 
chasm,  but  the  Rainbow  was  still  there,  in  its  everlast- 
ing illustration  of  the  perfections  of  God.  The  centre 
of  the  Horse  Shoe  Fall  had  been  broken  into  an  acute 
angle,  but  the  Lunar-bow  that  spanned  it  in  the  solemn- 
ity of  midnight,  testified  the  changeless  shining  of  the 
invisible  Sun. 

I  have  frequently  regretted  the  lack  of  poetical  ele- 
ments in  my  organization — or  rather,  my  lack  of  poeti- 
cal expression.  Very  keenly  do  I  appreciate  the  beauty 
and  force  of  analogies  and  imagery,  and  my  soul  looks 
out  upon  the  glories  and  grandeur  of  nature  with  a  kin- 
dling sentiment  of  devotional  awe — but  my  tongue  and 
pen  are  usually  swayed  by  the  plainest  matter-of-fact 
forms  of  thought  and  language.  There  is  compensation 
somewhere,  I  suppose;  but  when  I  behold  such  scenes 
as  Niagara,  I  regret  my  incompetency  to  convey  to 
others  the  impressions  made  upon  my  own  mind. 

We  crossed  the  river  on  the  Wire  Bridge,*  a  mile  or 
so  below  the  Falls.  How  dijQTerent  from  the  river-cross- 
ing of  my  early  life !  Then,  all  vision  of  danger  be- 
neath and  of  glory  above  was  excluded  by  the  enclosed 
and  covered  passage-way,  and  I  was  troubled  only  by 
the  apparent  difficulty  of  getting  through  the  narrow 
opening  at  the  farther  end.  Now,  straight-forward 
all  was  open,  and  the  radiant  sky  saluted  us  with  a 
heavenly  smile,  but  the  wire  cob-web  on  either  hand 
permitted  vision  of  the  terrific  torrent  beneath.  The 
giddiness  of  an  elevation  of  two  hundred  and  thirty 
feet,  was  increased  by  the  thought,  that  the  whirling 

*  The  architect,  Charles  Ellet,  Jr.  is  of  a  distinguished  Univer- 
salist  stock,  dating  in  1790.  His  parents  united  with  the  Lombard 
Street  church  in  1807,  and  his  -widow-mother,  Mrs.  Mary  Ellet,  is 
now  the  eldest  living  member. 


CIRCLE   OF   WORKERS.  393 

foam  was  scarcely  mid-way  between  the  airy  structure 
and  the  solemn  depths  of  the  raging  waters. 

Description  fails  me,  and  I  must  not  do  injustice  to 
my  vivid  remembrance  of  Niagara  by  multiplying  words. 

On  our  home-ward  route  we  stopped  two  days  (in- 
cluding Sunday)  in  Rochester,  and  had  an  opportunity 
to  view  the  upper  Falls  of  the  Genessee.  It  was  here 
the  foolishly-celebrated  Sam  Patch  finally  illustrated 
that  'some  things  can  be  done  as  well  as  others' — that 
is,  a  man  may  drown  as  well  as  dive. 

It  pleased  me  greatly  to  see  and  preach  in  a  noble 
illustration  of  the  uncouthly-expressed  sentiment,  in  its 
best  sense.  I  refer  to  the  symmetrical  and  otherwise 
attractive  Universalist  Meeting-house.  Considering 
the  unpromising  condition  of  things  in  Rochester,  a 
few  years  previously,  it  was  truly  surprising  that  there 
should  now  be  in  that  city  a  beautiful  Gospel  Temple, 
filled  with  devout  worshipers  on  the  Lord's  Day. — 
The  key  of  interpretation  is  in  the  fact,  that  Rev. 
G.  W.  Montgomery  as  Church  Pastor,  Mr.  George  H. 
Roberts  as  Sunday  School  Pastor,  and  earnest  co-ope- 
rators, had  been  at  work  in  Rochester. 

My  first  interview  with  Mr.  Montgomery  was  in  the 
spring  of  1837.  His  special  interest  in  my  then  recent 
Discussion  had  circulated  it  largely  in  Auburn,  and  I 
was  naturally  attracted  to  him.  On  my  jeurney  west- 
ward I  called  at  his  residence.  He  was  out  of  town 
but  would  be  at  home  in  the  evening.  So  I  spent  a 
few  hours  in  viewing  'sweet  Auburn.' 

The  Penitentiary  made  no  pretension  to  the  '  sweet.' 
It  was  gloomy  in  its  aspect,  but  as  its  object  was  to  in- 
duce penitence  and  thus  get  the  spirits  out  of  prison,  I 
regarded  it  favorably.  I  could  not  say  so  much  for 
the  Theological  Seminary.     It  was  gloomy  in  its  ap- 


394  ENTERTAINING   ANGELS. 

pearance,  and  more  so  in  reality,  because  it  was  de' 
signed  (in  my  view  of  things)  to  keep  the  spirits  in 
prison.  My  letters  had  been  there,  and  the  writer 
thought  he  would  like  to  look  into  the  establishment. 

My  knock  was  answered  by  a  gentleman  in  black 
— a  clergyman,  I  had  no  doubt — possibly  a  professor, 
for  he  was  of  middle  age.  He  was  at  all  events  a  gen- 
tleman, for  he  courteously  invited  the  stranger  to  view 
the  premises.  From  room  to  room  we  passed,  he  in 
black  and  I  in  brown,  and  very  pleasantly  we  conversed 
on  religion.  The  prevailing  theme  was  the  love  of  God^ 
and  never  have  I  more  plainly  set  forth  the  principles 
of  Universalism  than  I  did  in  that  Theological  Semi- 
nary. It  was  done  in  a  comprehensive  way;  no  sec- 
tarian name  was  pronounced;  and  we  did  not  disagree 
on  a  single  point. 

In  parting  with  my  friend  at  the  door,  I  thanked  him 
for  his  courtesy  to  a  stranger,  and  his  countenance  in- 
dicated recognition  when  I  announced  my  name.  He 
had  a  right  to  know  it,  but  I  fear  there  was  a  spice  of 
'poor  human  natm^e'  in  mentioning  it.  Be  assured, 
hoAvever,  that  my  chief  aim  was  to  direct  his  mind  to 
the  logical  results  of  the  principles  aforesaid,  and  thus 
convince  him  that  he  was  <  entertaining  angels  unawares.' 

Mr.  Montgomery  was  pleased  with  the  incident,  and 
J  was  pleased  with  him.  It  did  not  surprise  me,  a  few 
years  later,  that  he  should  spiritualize  Daguerre's  dis- 
covery, in  the  production  of  the  celebrated  book  en- 
titled "The  Law  of  Kindness." 

The  summer  of  1851  was  among  the  quietest  seasons 
of  my  life.  Pastoral  duty  was  not  oppressive,  and 
some  of  my  leisure  hours  were  spent  in  the  rhyming 
vein.      My  compositions  of  the  sort   usually  termed 


REV.    HOSEA   BALLOU.  395 

< poetry,'  were  numerous  in  my  later  boyhood  and  early 
youth.  The  like  infirmity  has  exhibited  itself,  to  a 
greater  or  less  extent,  in  every  period  of  my  history. 
My  pieces  have  always  been  euphonious,  and  occasion- 
ally they  have  risen  somewhat  above  the  realm  of  plain 
matter-of-fact.  Mostly,  however,  their  merit  (if  any) 
has  been  in  good  and  true  sentiment,  compactly  ex- 
pressed in  rhythm  and  rhyme.  A  few  examples  may  be 
inserted  without  trespass  on  the  objects  of  this  book. 

My  first  interview  with  the  remarkable  man  to  whom 
the  following  epistle  is  addressed,  was  in  July,  1831. 
Twenty  years  later,  he  was  still  preaching,  vigorously 
and  efiectively,  in  various  parts  of  New-England,  at  the 
age  of  four-score.  My  expression  of  veneration  and 
love  had  at  least  the  merit  of  being  sincere. 

Ret.  Hosea  Ballou. 

Father,  revered  these  many  years 
As  one  of  Nature's  searching  seers — 
Teacher,  transfigured  in  my  sight 
By  Revelation's  holy  light, — 
To  thee  I  come  with  friendship's  chime, 
Embodied  in  a  rambling  rhyme, 
To  breathe  of  thee  my  high  esteem 
And  deepest  love.     Pray,  do  not  deem 
My  phrase  the  strain  of  flatterer's  art, 
But  rather  language  of  the  heart, 
Albeit  rhymes  and  reasons  too, 
Unfold,  as  judgment's  vision  true, 
Thy  hoary  head  a  glorious  crown 
Of  righteousness  and  true  renown. 

The  fabled  Atlas  who  of  yore 
The  heavens  upon  his  shoulders  bore, 
Shall  evermore  a  symbol  stand 
Of  men  who  in  all  ages  band 
Themselves  together,  to  uphold 
The  systems  of  the  times  of  old. 


396  RHYMING   EPISTLE. 

Conservators  of  things  that  are, 
Shall  they  be  called.     But  greater  far 
Would  Atlas  be,  in  truthful  ken, 
Had  artist's  pencil,  poet's  pen, 
Described  him  struggling,  working  out 
From  earth's  dark  centre,  with  a  shout. 
To  feel  the  thrill  of  life  begun 
In  gazing  on  the  noon-day  sun. 

Atlas  of  fable  stands  on  clouds — 

And  so  stand  e'er  the  mystic  crowds : 

But  thou,  Ballof,  art  what  my  rhyme 

Declares  an  Atlas  more  sublime. 

From  earth's  dark  heart  I  see  thee  breaks 

And  through  all  strata  upward  make 

Thy  way  with  struggling.     Glowing  light 

Is  all  around  thee — for  thy  might 

Hath  rent  the  veils  and  triumphed  o'er 

The  reign  of  creed-craft.     Not  the  lore 

Or  title  of  the  Schools  is  thine— 

But  glory  of  that  Love  divine 

Which  through  all  Nature  shouts  and  sings. 

When  truth  to  sun-light  upward  springs. 

And  Righteousness  from  Heaven  looks  down 

On  Mercy  with  the  radiant  crown. 

And  kisses  Peace  in  all  the  streets. 

When  Truth  with  these  high  kindred  meets. 

Great  was  the  triumph.     Other  hearts, 

Filled  with  the  yearning  prayer  imparts, 

(And  which  itself  is  holiest  prayer,) 

Had  uttered  on  the  ravished  air 

The  hopeful  faith  of  Gospel  grace 

Assured  in  Christ  for  all  our  race. 

But  those  good  hearts  (God  bless  them  all!) 

Were  bowed  beneath  the  olden  thrall 

Of  dogmas  dark.     Save  that  one  thought 

Of  universal  good,  inwrought 

With  monstrous  notions  were  their  creeds — 

One  Jlower  amidst  a  score  of  weeds. 

They  held  the  systems  that  begin 

In  Heaven's  high  realm  the  reign  of  sin, 

And  dream'd  that  e'en  a  witless  child 

Could  be  in  Paradise  beguiled 

But  by  Arch-angel,  self-defiled ! 


RHYMING    EPISTLE.  397 

Faith,  started  with  this  Pagan  creed, 

(Born  of  old  chaos)  could  but  breed 

A  host  of  errors.     Man  depraved 

By  nature,  could  alone  be  saved 

From  vrrath  incurred,  by  Tri-une  God, — 

One  to  upraise  the  vengeful  rod, 

And  one  to  bear  it — that  the  third 

Might  sanctify  the  guilty  herd! 

Thus  sin,  transmitted  to  us  all 

Through  taint  of  Adam's  fearful  fall, 

By  imputation  and  its  woe 

Was  passed  to  Christ  the  Son  below, 

That  God,  now  reconciled  above, 

Might  show  the  wonders  of  his  love. 

Restoring  man  to  state  the  first 

By  imputation  (thus  reversed) 

Of  righteousness  to  race  accursed! 

Broken  were  all  these  links  amain, 

"When  once  thy  Reason  felt  the  chain, 

And  knew  its  galling,  0  Ballou  ! 

And  glowing  hell  was  quenched  with  dew, 

And  all  things  were  created  new. 

When,  in  the  light  of  Nature's  face, 

Thy  quickened  Reason  rushed  apace 

To  Revelation's  warm  embrace. 

How  clear  the  subject  then  became, 

As  viewed  by  Truth's  own  eye  of  flame  I 

Adam,  in  Paradise  who  smiled, 

Was  but  an  allegoric  Child, 

To  dress  and  keep  the  garden  sent — 

(Not  righteous,  only  innocent, — ) 

And  not  until  o'er  earth's  domain, 

Subduing  wilds  of  hill  and  plain. 

Dominion  we  behold  him  gain, 

(Conforming  to  creation's  plan, 

Ere  yet  the  garden-scene  began,) 

In  Adam  do  we  see  a  Man. 

Not  restoration  then  we  deem 
The  ultimate  of  Gospel  scheme — 
Not  restoration  to  the  love 
(Not  forfeited)  of  God  above, 
Nor  to  the  station  of  a  child. 
Haply  to  be  again  beguiled — 


398  MATIN    BELL. 

But  Fonoard  March,  by  holy  aid, 
To  Righteousness  of  highest  grade  ; 
And  plainer  pathway  none  may  scan 

Than  that  which  Christ  the  Witness  trod, — 
In  Doctrine,  Love  of  God  to  Man — 

In  Morals,  Love  of  Man  to  God. 

And  thou,  whose  word  from  early  youth 

Has  testified  this  simple  truth. 

Still  preachest  stoutly !     Years  four-score 

Are  now  upon  thee,  yet  the  roar 

And  rush  of  battle,  as  of  yore. 

Dismay  thee  not — for  in  the  ranks 

Of  Christ's  elect,  a  firm  phalanx. 

We  see  thee  showing  noble  thanks 

To  Him  who  called  thee  into  light, 

From  dee,p  abyss  of  doleful  night. 

And  ice  will  gird  ourselves  anew. 

And  show  ourselves  'good  men  and  true/ 

That  when  we  lay  our  armor  down. 

Our  heads,  as  thine,  may  wear  the  crown 

Of  righteousness  and  true  renown. 

Another  Epistle,  of  about  as  many  lines  as  the  pre- 
ceding, was  addressed  to  my  fellow-tourist  of  nine  years 
previously.  Much  of  it  related  to  the  incidents  of  that 
journey,  and  a  portion  to  matters  which  w^ould  be  of 
little  interest  to  the  general  reader.  The  fact  was  also 
alluded  to,  as  somewhat  remarkable,  that  he  had  re- 
turned from  Brooklyn  to  his  first  love  in  Lowell,  and 
I  from  Cincinnati  to  mine  in  Philadelphia : 

And  yet  we  should  not  deem  it  strange — 
For  howsoe'er  o'er  earth  we  range, 
An  Angel  follows  in  our  track. 
With  voice  of  love  to  call  us  back, 
And  evermore  subdues  life's  chime 
With  earnest  tones  of  thrilling  prime. 
And  when  the  stir  of  noon  is  gone, 
And  evening  shades  are  coming  on, 
That  Angel  blends,  in  solemn  swell, 
The  Vesper  with  the  Matin  Bell. 


VESPER    BELL.  399 

Morn,  Noon,  and  Eve.     The  sweetest  tone 

That  ever  by  the  heart  is  known, 

Comes  always  from  the  break  of  day. 

The  Pagan  Fable  (we  may  say) 

Of  Memnon's  statue,  is  a  truth 

Pre-fi^uring  the  Psalm  of  Youth. 

The  sau  up-rises.     Viewless  wings 

A  Seraph  spreads  o'er  mystic  strings, 

And  music  on  the  air  is  borne, 

To  welcome  in  the  joyous  morn. 

The  Matin  Bell  to  prayer  that  calls, 

In  Papal  consecrated  halls, 

Comes  also  as  a  symbol  rife, 

A  symbol  of  the  dawn  of  life, 

Albeit  then  the  voice  we  raise. 

Is  less  of  praying  than  of  .praise. 

Ah  me,  my  brother.     Little  heed 

We  take  in  youth  of  what  we  need 

In  life's  great  battle.     Olden  rede 

We  only  laugh  at.     Strong  and  stout, 

We  entertain  nor  fear  nor  doubt, 

And  meet  the  world  with  song  and  shout. 

The  heart  is  looking  through  the  eyes. 

And  sees  its  likeness,  as  the  skies 

See  stars  in  calms,  and  hymns  arise. 

But  ah,  when  tempests  wildly  blow. 

And  storms  upheave  the  waves  of  woe, 

And  billows  upon  billows  roll, 

How  deep  the  praying  of  the  soul ! 

The  harmony  of  tranquil  dawn 

Is  broken  with  the  vision  gone, 

And  Memnon's  strains  no  longer  swell, 

Accordant  with  the  Matin  Bell. 

Yet  midst  the  trials  of  our  noon, 

We  still  may  hear  the  heart's  own  tune, 

Of  praise  melodious,  in  the  morn 

When  Youth's  Sun-day  of  life  was  born — 

For  Vesper  Bell,  which  calls  to  prayer 

In  evening's  calm  and  solemn  air. 

Shall  all  subdue  to  spirit-sway. 

And  in  the  sun-rise  melt  away 

To  paean  of  eternal  day. 


400  GENERAL    CONVENTION. 

The  session  of  the  General  Convention  for  1851,  was 
held  in  Boston  in  September.  Two  hundred  and  twenty 
preachers  w^ere  present,  being  nearly  one-third  of  our 
numerical  force  in  the  United  States. 

The  '  occasional  sermon'  was  delivered  by  Rev.  Eli 
Ballou  of  Vermont.  It  was  designed  to  show  that 
man's  happiness,  in  both  worlds,  depends  on  his  pro- 
gression in  knowledge  and  grace,  and  that  there  can 
be  no  such  progression  without  the  use  of  means  on  the 
part  of  the  subject.  The  discourse  was  aimed  at  the 
hypothesis  of  instantaneous,  involuntary  transforma- 
tion of  moral  character,  as  in  the  resurrection  from  the 
dead,  for  example.  The  preacher  evidently  felt  that 
the  adoption  of  this  view,  and  forgetfulness  or  neglect 
of  that^  are  injurious  alike  to  Religion  and  Morality ; 
and  his  earnestly-expressed  solicitude  reminded  me  of 
the  record  of  old,  that  "Eli  sat  upon  a  seat  by  the 
wayside  watching,  and  his  heart  trembled  for  the  ark 
of  God." 

I  design  no  discussion  of  the  question  in  these  pages. 
The  sermon  certainly  exhibited  many  important  prin- 
ciples in  a  striking  way,  and  served  as  an  illustration 
of  that  enlightenment  which  is  progressive  and  not  in- 
stantaneous. 

The  patriarch  of  the  Ballou  tribe  (indeed  of  all  the 
tribes  of  Israel)  preached  the  closing  sermon  of  the  ses- 
sion— at  the  age  of  four-score.  He  is  an  exception  to 
the  '  labor  and  sorrow'  aflBrmed  of  those  who  '  by  rea- 
son of  strength'  attain  that  period  of  life.  He  was  in- 
deed feeble  in  body,  but  '  his  eye  was  not  dim  nor  his 
natm-al  force  abated.'  He  saw  as  clearly  as  ever  into 
<  the  root  of  the  matter,'  and  largely  exemplified  his 
peculiar  force  of  argumentation.  Was  there  ever  a 
clearer  or  more  forcible  illustration  than  the  one  he 


•  THREE   CLASSES.  401 

presented  regarding  a  mother  and  her  child  ?  There 
was  nothing  new  in  the  thought,  for  the  Gospel-Reason 
traces  all  beneficent  operations  to  their  origin  in  the 
love  of  God  for  sinners.  But  it  was  set  forth  in  a  most 
comprehensive  and  simple  form :  "  Your  child  has 
fallen  into  the  mire,  and  its  body  and  its  garments  are 
defiled.  You  cleanse  it,  and  array  it  in  clean  robes. 
The  query  is.  Do  you  love  your  child  because  you  have 
washed  it  ?  or,  Did  you  wash  it  because  you  loved  it  ?" 

There  was  no  contrariety  between  the  sentiment  thus 
illustrated,  and  the  sentiment  of  the  sermon  before  al- 
luded to.  The  preachers  agreed  (and  all  Universalists 
agree)  in  the  two  material  points  :  1st.  The  universal 
and  changeless  love  of  God ;  and  2d.  The  individual 
consciousness  of  that  love  as  the  instrumentality  of  re- 
generation. They  coincided  in  the  destructive  process, 
as  aifi"ecting  all  opposing  elements,  and  in  the  construc- 
tive, as  something  super-added  to  the  mere  demolition 
of  false  theories ;  and  destructive  down-throwing  and 
constructive  up-building  met  in  the  instructive  unfold- 
ing of  the  love  of  God  to  man.  Whether  the  soul  shall 
be  enlightened  and  reformed  in  a  moment  or  in  an  age, 
it  cannot  be  doubted  that  the  happiness  of  the  future 
state,  as  of  this,  depends  on  that  <  holiness  without 
which  no  man  can  see  the  Lord.' 

My  own  sermon  on  the  occasion  referred  to,  was  de- 
signed to  illustrate  the  three  classes  into  which  man- 
kind are  divisible,  namely,  the  enemies,  the  servants, 
and  the  friends  of  God — these  classes  being  severally 
actuated  by  had  policy,  by  good  policy,  and  hj  principle. 

I  had  not  found  it  convenient  to  attend  a  session  of 
the  General  Convention  since  1842,  nor  had  I  preached 
in  Boston  for  nine  years.  In  looking  over  the  vast  as- 
sembly, remembrance  of  '  the  good  old  times'  was  alive 

34* 


402  GOSPEL    ORDERS.  • 

within  me,  but  the  loving  brother  who  sat  in  the  pulpit 
on  my  left,  could  not  know  the  depth  of  feeling  to  which 
he  appealed  in  a  casual  reference  to  pleasing  memories. 
He  was  very  near  my  heart,  but  he  could  not  feel, 
though  in  sympathetic  communion,  how  its  quickened 
pulsations  w^ere  registering  united  thankfulness  and 
prayer  in  the  kingdom  of  heaven.  I  delivered  the 
message  that  the  Lord  sent  back. 

—  As  usual  on  such  occasions,  the  social  enjoyments 
of  that  Convention  were  of  the  sort  to  be  gratefully  re- 
membered. There  certainly  was  perpetual  sun-shine  in 
the  circle  of  hospitality  into  which  I  was  invited.  Our 
host  belongs  to  the  Gospel  Order  of  Sunday-School 
Pastors,  and  our  hostess  is  a  Daughter  of  the  Good 
Shepherd.  For  fifteen  years,  often  in  the  midst  of 
discouragement  and  difiiculty,  they  have  been  devoted 
to  the  children  of  their  Church.  The  fact  may  surely 
be  mentioned  in  the  way  of  honorable  renown.  To  all 
persons  of  the  like  diligent  and  trustful  spirit,  the  pro- 
mise is  addressed :  « They  shall  be  mine,  saith  the 
Lord,  in  the  day  when  I  make  up  my  jewels.' 

My  own  service  in  that  line,  for  twenty  years,  has 
been  only  a  portion  of  pastoral  duty — for  he  who  said, 
'Feed  my  sheep,'  said  also,  'Feed  my  lambs.'  All  I 
claim  on  that  score,  is,  a  right  to  pronounce  an  enco- 
mium upon  such  of  the  laity  as  practically  and  con- 
tinuously exhibit  an  interest  in  the  Children's  Church. 

Many  influences,  some  of  them  inscrutable,  are  at 
work  in  modifying  the  style  of  preaching  in  New-Eng- 
land, especially  in  our  established  Societies.  No  one 
will  misunderstand  me  to  approve  of  Nothingarianism 
or  Neutralism,  nor  of  withholding  the  sublime  prin- 
ciples or  results  of  the  government  of  God ;  but  the 
cultivation  of  a  devotional  spirit  is  certainly  the  chief 


A    MOURNIXG   CHRISTIAN.  403 

object  of  the  Gospel  ministry,  and  tlie  Sunday-School 
promotes  this  end  by  diminishing  the  necessity  for  ne- 
gative preaching. 

Diminishing,  not  abolishing,  even  in  Boston.  Baby- 
lon of  old  was  built  of  sun-dried  bricks,  and  the  rains 
washed  it  down  and  the  winds  covered  it  with  the  sand 
of  the  desert.  '  Mystical  Babylon'  is  built  of  sterner 
stuff.  Alas,  how  terribly  stout  are  its  walls,  baked 
in  flaming  fire !  How  deep  is  the  gloom  of  its  soul- 
dungeons  ! 

I  had  a  sorrowful  illustration  of  these  thoughts  soon 
after  my  return  to  Philadelphia  from  the  Convention. 
A  lady  of  thirty-odd  years  called  upon  me  for  religious 
conversation,  being  recommended  to  do  so,  she  said, 
by  the  assurance  of  a  friend,  that  she  would  find  con- 
solation. 

She  certainly  needed  it.  Partly  by  nervous  debility, 
but  chiefly  by  apprehensions  of  the  wrath  of  God,  she 
was  on  the  verge  of  insanity.  Vainly  had  she  sought 
relief  in  the  way  appointed  by  '  the  blind  leaders  of 
the  blind.'  She  felt  that  she  was  an  unbeliever,  in  the 
usually  indefinite  sense,  and  her  physician  (the  son-in- 
law  of  a  distinguished  clergyman  whose  name  repeat- 
edly occurs  in  these  pages)  had  advised  her  '  not  to  look 
into  the  Bible.'  What  an  expressive  condemnation  of 
his  creed  !  What^a  degrading  commentary  on  the  Gos- 
pel of  Jesus  of  Nazareth  ! 

'Search  the  Scriptures,'  said  Christ  to  the  Jews. 
<  Do  not  look  into  the  Bible,'  said  a  Presbyterian  pro- 
fessor to  a  mourning  Christian. 

"  I  feel  that  I  am  an  unbeliever,"  said  she.  "I  have 
tried  to  believe,  and  I  cannot." 

You  cannot  believe  what  ?  was  my  reply.  Do  you 
not  believe  in  the  merciless  fury  of  the  Almighty  ? 


404  UNPARDONABLE    SIN. 

"  0  yes,  0  yes,"  she  answered  in  gushing  tears. 

Ah,  madam,  all  your  trouble  springs  from  that  bittei 
root.  You  have  committed  '  the  unpardonable  sin, 
have  you  not  ? 

"  0  yes,  0  yes,"  was  her  response  of  agony. 

No,  madam,  you  have  not,  for  there  is  no  such  sin. 
Probably  you  are  thinking  of  '  the  sin  against  the  Holy 
Spirit.'  I  should  define  it  as  the  wilful  sin,  the  sin 
against  light  and  knowledge ;  and  every  deliberate,  in- 
tentional act  of  wrong,  is  included  under  that  head. 
It  is  readily  distinguished  from  sins  of  ignorance.  The 
distinction  was  plainly  noted  under  the  Mosaic  cove- 
nant, and  no  way  was  provided  by  which  the  wilful 
transgressor  could  escape  just  punishment.  The  same 
principle  is  established  under  the  Gospel.  This  is  the 
sense  of  Christ's  testimony,  that  such  an  one  shall  not 
be  forgiven,  neither  in  this  world  (or  Jewish  era)  nor 
in  that  which  is  to  come,  (namely,  the  era  of  Christi- 
anity.) He  spake  with  special  reference  to  the  wilful 
sin  of  the  Pharisees,  in  ascribing  his  miracles  to  an 
improper  agency.  They  sinned  against  light  and  know- 
ledge, and  thus  committed  the  sin  against  the  Holy 
Spirit,  in  an  aggravated  form.  In  a7i7/  form,  it  must  be 
punished :  in  all  forms,  it  is  pardonable  on  repentance. 

But  he  who  sins  ignorantly  does  not  deserve  to  be 
punished.  All  such  an  one  needs  is  to  be  enlightened, 
as  Paul  was.  He  had  been  a  blasphemer  himself,  and 
had  compelled  others  to  blaspheme,  yet  he  obtained 
mercy  because  he  did  it  ignorantly  in  unbelief,  1  Tim. 
i.  13,  Acts  xxvi.  11. 

The  Pharisees  blasphemed  by  imputing  miracles  of 
mercy  to  the  Devil.  Orthodox  preachers  blaspheme  by 
imputing  miracles  of  cruelty  to  the  Lord  God.  The 
former  blasphemy  prevented  good  by  hindering  faith  in 


CLOUD    OF   CREED.  405 

Christ.  The  latter  blasphemy  is  certainly  worse,  be- 
cause it  tortures  and  wrecks  souls.  He  who  preaches 
endless  torment,  blasphemes  the  All-merciful  and  grieves 
the  Holy  Spirit. 

<'  You  have  taken  a  load  of  oppression  from  my 
mind,"  said  the  interested  inquirer;  "but  I  still  feel 
that  I  am  an  unbeliever." 

Yes,  madam,  you  are  an  unbeliever  in  the  tender 
mercies  of  the  infinite  God.  Please  look  out  of  yonder 
window,  and  upward.  It  is  12  o'clock,  yet  you  cannot 
see  the  sun.  Do  you  believe,  or  do  you  doubt,  that  the 
sun  is  now  shining  in  the  heavens  ? 

Tears  sprung  to  her  eyes,  and  she  bowed  her  head 
and  covered  her  face  with  her  hands.  After  a  brief 
pause,  I  thus  resumed  the  thought ; 

The  Cloud  you  saw  represents  your  Creed.  The  Sun 
in  the  heavens,  which  you  did  not  see,  represents  <-  Our 
Father.'  The  cloud  is  in  the  atmosphere  that  surrounds 
the  earth :  your  frightful  visions  of  God  are  only  the 
hideous  images  of  your  creed. 

—  The  mourner,  be  assm-ed,  left  my  house  with  a 
lighter  heart  than  she  entered  it. 

I  have  always  felt  peculiar  interest  in  such  cases  as 
these.  I  remember,  0  I  remember,  how  my  good  mo- 
ther suffered,  when  I  was  a  lad,  by  the  awful  conjecture 
that  she  had  committed  an  indefinable,  unpardonable 
sin.  She  gradually  passed  from  the  cloud-shadow  into 
the  sun-shine,  and  when  the  glory  of  Universalism 
dawned  upon  me,  I  solemnly  vowed  that  I  would  make 
war  upon  the  fiery  serpents  that  had  stung  her  to  the 
quick. 

In  fulfilling  that  vow,  my  spirit  has  often  been  weary 
and  worn,  but  patience  has  been  revived  and  strength 
renewed  when  the  melancholy  face  that  I  sorrowfully 


408  MISSION    TO    ENGLAND. 

truth  combined  with  my  individual  gratification.  They 
honored  me  by  the  judgment  that  I  am  adapted  to  the 
mission,  and  they  knew  that  the  mission  would  enable 
me  to  realize  a  long-cherished  desire  to  visit  the  Old 
AVorld.  I  hope  they  will  consider  the  poverty  of  lan- 
guage wdien  the  soul  is  truly  sensible  of  obligation,  and 
accept  the  simple  assurance  that  their  kindness  is  a 
radiant  smile  in  my  Book  of  Memory. 

I  should  not  be  doing  justice  to  my  happy  pastoral 
and  social  relations  in  Philadelphia,  should  I  withhold 
the  fact,  that  my  people  reluctantly  assented  to  the  pro- 
posed arrangement.  The  two-fold  object  above  men- 
tioned, had  much  weight,  and  the  scale  was  turned  by 
the  hope  that  the  voj^age,  out-door  exercise,  and  ex- 
emption from  study  and  pastoral  duty,  would  serve  to 
renovate  my  physical  energies. 

'  Going  abroad  for  one's  health'  has  so  frequently 
been  the  pretext  of  idleness,  that  I  am  loath  to  men- 
tion it  in  this  place.  I  trust,  however,  that  those  w^ho 
have  known  'my  manner  of  life  from  my  youth,'  will 
not  include  me  in  the  offensive  category. 

I  will  only  add  that  I  have  been  deeply  moved  by 
the  attachment  of  my  Church,  and  if  a  committee  could 
read  my  innermost  heart,  they  would  be  justijfied  in 
making  report  regarding  the  Pastor,  that 

"  He  still  has  hopes,  his  weary  wanderings  past, 
Here  to  return,  and  die  at  Home,  at  last." 


THE   END. 


938.91 
T364 


COLUMBIA  UNIVERSITY 


0035521899 


MAR  1 


1959 


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